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r
THE
MISCELLANEOUS WORKS
OFTHI
REV. MATTHEW HENRY, V. D. M.
CONTAININO
IN ADDITION TO THOSE HERETOFORE PUBLISHED,
NUMEROUS SERMONS,
NOW FIRST PRINT£D FROM THE ORIGINAL MSS.
AN APPENDIX,
ox WHAT CHRIST IS MADE TO BELIEVERS, IN FORTY REAL BENEFITS,
BY THE REV. PHILIP HENRY,
NEVER BSFORE PUBLISHED.
ALSO
A PREFACE AND LIFE OF THE REV. P. HENRY, A.M.
CORRBCTBD AND £NLAUG£D
BY J. B. WILLIAMS, LL.D. F.S.A.
WITU
FUNERAL SERMONS FOR MR. AND MRS. HENRY,
BY THE REV. MATTHEW HENRY, V.D.M.
AHD
FUNERAL SERMONS ON MR. MATTHEW HENRY,
BT W. TONO, JOHN REYNOLDS, AND DR. WILLIAMS.
IN TWO VOLUMES.
VOL II.
LONDON :
JOSEPH OGLE ROBINSON, 42, POULTRY.
MDCCCXXXIII.
•Mi's.
* •
* 1
/\
%
GREAT BRITAIN'S PRESENT JOYS AND HOPES ;
DISPLAYED
IN TWO SERMONS,
PREACHED IN CHESTER.
THE FORMER ON THE NATIONAL THANKSGIVING DAY, DECEMBER 31. 1706. THE LATTER THE
DAY FOLLOWING, BEING NEW- YEAR'S DAY.
Psalm Ixt. 11.
TAov erownest the year with thy yoodness.
Among other feasts of the Lord, wbich the Jewish
efaorch was appointed to observe, (and many annual
feasts they had for one fast,) one is called, The feast
iff in-yatherinff at the end cf the yeam^ according to
the civil computation of tiieir year. The feast we
are, this day, solemnising with joy, in commanion
with ail the religions assemblies of onr land, being
appointed by aotbority on the last day of the year,
according to the vulgar reckoning, may be looked
Qpon as our feast of in-gathering : in it we appear
before the Ijord, in whom all onr joys most terminate,
aod to whom all our trophies must be consecrated.
Remember therefore the law of those feasts, that
none must appear before the Lord empty : if onr
hearts be here empty, what will it avail os that our
congregation is full? It is the soul that appears
before God : if that be empty of holy joy in God,
and holy concern for the welfare of the public, which
OQgbt to fill us on such occasions, it is but the
carcass and shell, without the life and kernel, of a
Tbanksgiving-day.
Let this feast at the end of the year be kept to
the honoar of that God who is the Alpha and Omeya,
the First and the Last ; both the spring, and the
centre, of all onr glories. As we must begin every
day and year with him, so with him we must end
both. Par of Aim, and through Aim, and to him are
•H things.
Praise is waiting for God this day in our English
^n, and to him must the vow be performed;^
^he TOW of thanksgiving to God for his mercies to
the land of onr nativity ; in the peace whereof we
have our share ; and in the praises whereof we are
unworthy of the name of Englishmen, if we do not
cheerfully bear our part And how can we sum up
our acknowledgments of God's favours to our nation,
in more proper words than those of my text, Thou
eroymest the year with thy goodness. Common pro-
vidence crowns every year with the goodness of God ;
but special providences crown some years more than
others with it
I. Every year is crowned with God's goodness.
We of this land have as much reason to say so as
any other people ; for, like Canaan, it is a land which
the eyes of the Lord our God are always upon, from
the beginning of the year even unto the end of the
year.*^ He who appoints the bounds of men's habi-
tations, has appointed very well for us: The lines are
fallen to us in such pleasant places, as forbid us to
envy the situation of any of our neighbours, or of
any nation under heaven.
As we have daily meroies to give thanks for, in
the close of every day ; so we have yearly mercies
to give thanks for, in the close of every year, even
the blessings of <* Heaven above," and the '' Earth
beneath ;" for both which we are indebted to him
who made heaven and earth, and continues the ordi-
nances of both for the benefit and comfort of that
mean, unworthy creature, — ^man.
1. The annual revolutions of the heavenly bodies,
and the benefit we receive by their light and influ-
ences, in the several seasons of the year. Summer
and winter crown the year ; God made both, and
both for the service of men, — as well as night and
day.' The shadows of the evening are not more
acceptable to the weary labourer,* than the winter
• Eiod.xxiiLl&
bPi.ixv. I.
c Deut. XL 13.
d Pi. Uziv. 10.
• Job vii. 8.
736
£NGLAND*S JOYS.
quarters of refreshment are to fatigued armies ; and
then the spring, that time when kings go forth to
war/ is as welcome to the bold and faithful soldier,
as the morning is to the honest and industrious
husbandman, who then goes forth to his work and
to his labour.'
And he who made summer and winter, has made
both very easy and comfortable to our land. So yery
temperate is our climate, and so well secured from
both extremes, that the inconveniences neither of
the heat in summer, nor of the cold in winter, are
intolerable, nor such obstructions to business and
intercourse as they are in some other countries,
no .farther north than Russia, nor south than Spain.
So that if our land produce not such furs as the north
does, and such silks as the south, we ought not to
complain: nature did not provide them, because
it had better provided that we should not need
them. We can bid both summer and winter wel-
come ; each are beautiful in their season, and neither
are a terror to us. May the happy temper of our
climate be infused into our minds, and our modera-
tion be known unto all men !
6od*s covenant with Noah and his sons, by which
the seasons of the year were re-settled after the in-
terruption of the deluge, is the crown and glory of
every year : and the constant and regular succession
of summer and winter, seed-time and harvest,** in
performance of that promise, is an encouragement to
our faith in the covenant of grace, which is establish-
ed firmly as those ordinances of heaven !*
2. The annual fruits and products of the earth,
grass for the cattle, and herbs for the service of men,*^
with these the earth is every year enriched for use ;
as well as beautified and adorned for show. The
harvest is the crown of every year, and the great
influence of God's goodness to an evil and unthank-
ful world. And so kind and bountiful is the hand of
providence herein, that we are supplied not only
with necessary food, for the support of nature, and
the holding of our souls in life ; but with a great
variety of pleasant things for ornament and delight.
Our soul is as happy as our climate, and like that
of Asher, yields royal dainties.'
Though all years are not alike plentiful, yet —
through the wise disposal of Providence, that great
house-keeper of the universe — one year serves to
help out another, and so to bring in another ; so that
when we gather much, it proves there is not much
over, and when little, there is no great lack. Or,
one country supplies another ; so that the extremi-
ties of famine have never sent us from our Canaan
to sojourn in any Egypt for bread, but either we
have had it among us, or have been able to fetch it.
It is from the goodness of God that we have our
yearly corn, and out of that our daily bread, which
1 3 Sam. xi. 1.
i Jer. xx&l. 3ft.
V Ps. civ. 83.
k Zech. ix. 17.
h Gen. viii. 23.
1 Gen. xlix. 20.
even after a plentiful harvest we might come short
of, if when we hring it home God did blow upon itJ^
In these things God does good to all, and g^ves them
witnesses of his being and providence, his power
and bounty, sending rain from heaven and fruitful
seasons, filling our hearts with food and gladness."
And these witnesses to us, will be witnesses against
us, if we serve not the Lord our God with joyfulness
and gladness of heart, in the abundance of the good
things he gives us ; but make those things the food
and fuel of our lusts, which were given us to be oil
to the wheels of our obedience.
Let us thank God for all the blessings of this kind*
with which every year of our lives has been crown-
ed ; and let not the commonness of them lower their
value with us, nor lessen our grateful sense of God's
goodness to us in them ; nor because they have been
hitherto constant, let us therefore imagine that tbey
come of course, or that to-morrow must needs be as
this day, and much more abundant: but let the
praise of all those blessings which we enjoy by the
constant course of nature, be given to the God of
nature ; to him let us own our obligations for what
is past, and on him let us own our dependence for
the future, lest we provoke him to take away our com
in the season thereof
II. Some years are, in a special manner, crowned
vrith the goodness of God more than other years ;
Thou wilt bless the crown of the year with thy goodness,
so the Seventy read it. This year, in which by ex-
traordinary instances, not to be paralleled in the
events of former years, thou hast made known thy
goodness ; things which the former years expected
not. and which the following years cannot forget,
and will reap the benefit of. This year, which thou
hast made — ^to excel other years, and to out-shine
them in the historian's annals as much as crowned
heads transcend common persons — by reviving the
work in the midst of the years^^ when we were ready
to ask. Where are all the wonders which our fathers
told usof?^ And to speak of the years of the right hand
of the Most High^i as what we have heard and read
of, and what our fathers have told us of, but which
we expected not to see in our time.
Every year was crowned with God's goodness, but
not so as the sixth year was, when God made the
earth to bring forth fruit three years,' which were to
live upon the products of that. Every year was
not a year of release, much less a year of jubilee.
The great God never docs any thing mean or little ;
even the common works of nature, and the common
course of providence, give proofs of the infinite
power and goodness of the Creator and Director of
the universe: but sometimes the arm of Omnipo-
tence is in a special manner made bare, and the
treasures of divine bounty opened, in which, though
m Hag. i. 9.
p Jiirig vi. ia
n ActSJciv. 17.
q Lev. xxr. 31.
o HRb. ill. S.
t Ps. Ixxvii. 10.
ENGLAND'S JOYS.
737
God never out-does himself, (as men are sometimes
said to do apon extraordinary occasions,) he oat-
does what he used to do, that he may awaken a stu-
pid and unthinking world, to see the goings of oar
God, oar King, in his sanctuary,* and may proclaim
himself glorious in holiness, fearful in praises, work-
ing wonders.^
Some expositors apply the year, here said to he
crowned with God's goodness, to the year of gospel
grace, in which redemption was purchased for, and
published to, a poor captive world, which is called,
Tke accepUbU year of the Lord.^ That was indeed
the year of God's goodness, when the kindness and
lore of God our Sayiour toward men appeared so
clear, so hright ; that was indeed a crowned year,
not to mention the crowns of common years, the
frnitfal fields and flowery meads. Even the glory of
that year in which Israel was brought out of Egypt,
and received the law from God's mouth, all the
glory which crowned the top of Sinai's mount, was
not to be compared with the glory of the everlasting
gospel, that glory which excelleth, that crown of
glory, wkiekfadeth not away,
Bnt the occasion of the day leads me to apply the
text to those fruits and gifts of the divine goodness,
with which our land has been crowned this year past,
vhich the house of peers in their address have call-
ed/* A Wonderful Year ;" and therefore we may
take leave to call it so, who must form our ideas of
public affairs very much by the sentiments of those,
who are better acquainted than we can be with the
particular motions of them, and have a clearer in-
sight into their secret springs and tendencies than it
is fit for us to pretend to. I know present things
ve apt to affect as most, and will allow for that ; re-
Dembering many a thing, which we called a great
and migbty thing when it was in the doing, but it
afterwards dwindled, and looked very little : but not
nnderraloing what God has wrought for us formerly,
as if there had never been the like before, nor pre-
jadging what may yet be in the womb of a kind pro-
ndence, as if we were never to expect the like
again, but only giving it its due weight, and what
«e think it will hold to, it cannot be denied, but
that God has of late done great things for us ;▼ so
tkey iey enumg the heathen^ and shall not we say it
among ourselves ?
Blessed be God for the many testimonies borne
this day, by better hearts and better tongues than
mine, to the glory of God's goodness*; but into the
^eat treasury of the nation's offering, into which
the great men cast in of their abundance, we are
here out of our poverty to cast in our mite : and the
righteous acts of the Lord must be rehearsed at the
pUca of drawing water j'' which were the rendezvous
of the meaner sort of people, as well as in the palaces
• Ps. xxvi. 2. a
t Exod. XT. II.
w Judg. V. II.
■ Luke \y.\9.
« Ps. zlvii. 9.
of Jacob, where the princes of our people are gather-
ed together, even the people of the God of Abraham.*
And we trust it shall pleaSe the Lord better than
hecatombs of drink-offerings and sacrifices.
In this plain and short acknowledgment, let us
therefore all join with thankful hearts, Lord, thou
crownett the year — this year with thy goodness. Ob-
serve,
1. God and his providence must be owned in all
the blessings of the year. Whatever has been or is
our honour, our joy, our hope, comes from God's
hand, and he must have the praise of it. We are
very unthinking and unwise if we know not, and
very unjust and ungrateful if we own not, that God
gives us our com, our loine, our oils,^ our victories,
our wealth, our peace, our all : Who hnoweth not iu
all these that the hand of the Lord hath wrought this ?'
whatever it is we glory in : Let him that glories, there-
fore, glory in the Lord>
It is fit instruments should have their due praise ;
and the sense the nation has expressed of its obliga-
tions to those whom God has honoured in the public
service, is a very good indication. It was a sign
that Israel remembered not the Lord their God, when
they showed not kindness to the house of Gideon ;^
but we must lift up our eyes above the hills, as high
as heaven, for from thence cometh our help,^ and
our salvation. It is not from our own sword or bow,
but from God's right hand and his arm, that our
kingdom is great, our power victorious, and our glory
bright ; and therefore to him must the kingdom, the
power, and the glory, be ascribed. Praise ye the
Lord for the avenging of Israel ; for without him it
never had been done, how willingly soever the people
offered themselves.*^
We believe there is a Providence that governs the
world, and rules in all the affairs of it ; and good
men have the comfort of it every day. Even a hea-
then could say, Ovc C7t (ijv tv na KOOfiut ccvcm Bttav Kai
ccvw wpovotac — There were no living in this world with-
out God and his providence. If Providence be our
support in the day of our distress, let Providence
have our praise in the day of our triumph. It
watches us particularly, let us watch it filially ; and
since every creature is that to us that God makes it
to be, let our thanks pass through the instruments
to the great Author of all our salvation.
2. The goodness of God must in a particular man-
ner be acknowledged, as that in which all our
springs are, and from which all our streams flow.
We must take notice, not only of his wisdom and
power in effecting things great and admirable in
themselves, but his goodness and mercy in doing
that which is happy and advantageous for us ; and
make that the burthen of all our songs, For he is
good, and his mercy endurethfor ever ; a short song,
7 Ho9. ii. 8.
b Judg viii. 34, 35.
« Job xil. 9.
e Ps. CXXl. I.
a 1 Cor. i. 31.
d Judg. V. 3,
738
ENGLAND'S JOYS.
but highly honoured, when it was upon the singing
of these words, that the glory of the Lord took pos-
session of Solomon's temple.*
When we consider what an unworthy people we
are, how ungrateful we have been for God's former
favours, and what unsuitable returns we have made,
we have reason to admire God's goodness, above all
his attributes, in the repetition and progress of his
blessings ; for he is good to the evil and unthankful.
If England's God and Saviour had not been a God
of infinite mercy, God and not man, in pardoning
sin, we had been ruined long since : but his good-
ness is his glory, and it is ours ; in it, the power of
the Lord is great, according as he hath spoken/
Acts of justice to the church's enemies are acts of
goodness to her friends. When he that is mighty
doth g^'eat things, and scatters the proud in the imagi-
nation of their hearts, it is in remembrance of his
mercy y — and his mercy therein is on them that fear
him from generation^ to generation. O that men
would therefore praise the Lord for his goodness !
Lord, thou art good, and dost good, and thou, there-
fore, dost good, because thou art good, not for any
merit of ours, but for the honour of thy own mercy.
3. These blessings which flow from the goodness
of God have crowned this year; he in them has
crowned it That word shall lead us into the detail
of those favours, which we are thiis day to take
notice of, with thankfulness, to the glory of God. A
crown signifies three things, and each will be of use
tons. (1.) It dignifies and adorns. (2.) It surrounds
and encloses. And, (3.) It finishes and completes.
And accordingly this year has been dignified, sur-
rounded, and finished with the blessings of God's
goodness.
(1.) God hath dignified this year with his good-
ness. A crown denotes honour. Heaven itself,
which is perfect holiness in everlasting honour, is
often represented by a crown ; a crown of glory
which fadeth not away : and a year of honour this
has been to our land ; the children that shall be born
will call it so.
Surely the English nation never looked greater,
nor made a better figure, among the nations than it
does at this day. Never did it appear more for-
midable to its enemies, nor more acceptable to its
friends ; never were the eyes of Europe more upon
its counsels; never was its alliance more courted
and valued, nor its influences upon all its confede-
rates more powerful and benign ; never was English
conduct and English courage more admired, nor
our English Jerusalem more a praise in the earth.
Would to God our goodness grew in proportion to our
greatness ; (and that would be both the advancement
and security of our greatness ;) and that when God,
as he promised Israel, mahes us high in praise, and
• 2 Chron. v. 13. f Numb. xit. |7. . r Luke 1. 49, 50.
in name, and in honour, this might be the fruit of it,
that (as it follows there) we might be a holy people to
the Lord our Godf^ that while our forces, and those
of our allies, are triumphing over the common enemy
of Europe abroad, giving us occasion for one thanks-
giving-day after another, virtue and serious godliness
might triumph — over vice and profaneness, impiety
and immorality, those common enemies of mankind
— at home ; that the pious proclamation of our gra-
cious queen, and her other endeavours for the sup-
pression of vice, and the support of religion, may
not be frustrated ; that all our other glories may be
made substantial, and may be established — to us,
and those that shall come after us, by that righteous-
ness which exalteth a nation; and may not be
withered by sin, which is a reproach to any people,
especially to ours.
Two crowns are at this day the honour of our
English nation, and for both we are highly indebted
to the divine goodness: The imperial crown of
government at home ; and the triumphal crown of
victory abroad.
[1.] The imperial crown of government at home is
our honour and joy, and that by which we have a
great deal of reason to value ourselves, and for
which we have no less reason to be thankful to God,
who because he loved our land,* and his thoughts
concerning us were thoughts of good, and not of
evil, to give us an expected end,^ set such a govern-
ment over us.
Which of all the crowns of Europe can pretend
to outshine the English diadem at this day, which is
as the sun when it goes forth in its strength ? The
flowers of our crown are not — ^like his on the other
side of the water, who would be called the king of
glory — gathered out of the spoils of ruined rights
and liberties of the subjects, nor stained, like his,
with righteous blood. The jewels of our crown are
not got by fraud and rapine from injured neigh-
bours ; not, like his, seized by an unrighteous war,
and a deceitful peace, in a bold and impudent
defiance of all that is honourable, just, and sacred :
no, the flowers and jewels of our crown are its oun
against all the world ; none of all our neighbours
has any demand upon us. Mercy and truth are the
splendour of our crown, and justice and righteous-
ness the never-failing supporters of our throne. The
globe and sceptre, that is, the wealth and power, of
the English sovereign, are both equitable beyond
dispute, — whd, therefore, may justly assume that
motto, and abide by it, Je mien tiendrai — / wiU hold
my own.
How happy, how very happy, is the constitution of
our government! sueh as effectually secures both
the just prerogatives of the prince, and the just pro-
perties of the subject; so that no good prince can
\\ Deut. xzvi. 19.
i 9 Chron. ix. 1.
k Jer. uux. 11.
ENGLAND'S JOYS.
739
dedre to be greater, nor any good subject desire to
be easier, than the constitution of onr govemroent
proTides ; for which, we may jastly be the envy of
all our neighbours ; and in wfaidh, we ourselves
OQgfat to take the greatest satisfaction, sitting down
with delight under the shadow of it. If there be
any who are ^en io change^ I am sure we have no
reason to nuddU with them, O my soul, come not
tkou into their secret. The ancient landmarks,
which our fathers have set, and which the patriots
of our own age have confirmed, are so well placed,
that in kindness to posterity, as well as in honour
to antiquity, we have reason to pray they may
never be remoTed.
Thus bright does the crown of England shine :—
yet this is not all the honour of our day. We have
farther to add, that the head that wears this crown,
reflects more honour to it, than it borrows from it. A
tnie Deborah, a mother in Israel, a prudent, care-
ful, tender mother to the Israel of God ; one who
entirely seehs the welfare of our people, speaking peace
to all their seed ; who is herself a great pattern of
virtue and piety, and a pattern of it in her realms ;
whose conduct is as pure and unexceptionable, as
her title is clear and incontestable. It is with very
good reason that we do so often in our religious
assemblies bless God ** for her, and for her wise
and good government, and the tranquillity we enjoy
under the protection and influences of it.''
Far be it from me to give Jlattering titles unto man
any where, especially in this place ; in so doing my
Maker would soon take me away ; ^ but from a deep
conviction of God's goodness to us, and to our land,
in the present government, I think it is my duty, as
a minister, to stir up myself and you, thankfully to
acknowledge it to the glory of our Lord Jesus, the
eternal wisdom of the Father, by whom kings and
queens reigm, and princes decree justice ; and as the
performance of that promise which is made to the
gospel church. Kings shall be her nursing^fathers,
end queens her nursing^mothers. Faithful is he who
has promised.
I find it related concerning that holy, good man,
Mr. Richard Greenham, who lived and died in the
glorious reign of Queen Elizabeth, that *' He much
rejoiced and praised God for the happy government
of that princess, and for the blessed calm and peace
of God's church and people under it; and spake
often of it both publicly and privately, as he was
occasioned, and stirred up the hearts of all men
what he conid, to pray, and to praise God with him
for it continually ; yea, this matter so afiected him,
that the day before he died his thoughts were much
troubled, for that men were so unthankful for her
happy deliverance from the conspiracies of the
typists against her." And I am sure we have no
k Job zzxll. 29.
3 b2
less reason to be thankful for the good government
we are under, but much more ; so far does the copy
go beyond the original.
The happiness of the nation in the present minis-
try, the prudence of our counsellors, the confessed
fidelity of those in public trusts, the harmony and
good understanding between the queen and the two
Houses, and their mutual confidence in each other,
and that between the Houses, with the triumphs of
catholic charity over bigotry on all sides, ought to
be taken notice of by us with all thankfulness, to the
glory of that God who has thus crowned us with thf)
blessings of goodness.
And, lastly, the project set on foot for the uniting
of the two imperial crowns in one, that England and
Scotland, like Judah and Ephraim,* may become
one stick in the hand of the Lord, which our wise
men think will add greatly to the strength, wealth,
and honour of this land, is one of the blessings with
which this year has been crowned ; though the per-
fecting of it is reserved to be the crown of another
year, as we hope the good efiiects of it will crown the
years of many generations, and posterity will for it
call this reign blessed.
[2.] The triumpbal crown of victory abroad is
likewise the honour and joy of our land at this day.
What a series of successes has this year been
crowned with ! and how glorious will the history of
it appear in the book of the wars of the Lord, what
he did in ■> Flanders, what in Spain, what in Italy !
However it shall please God for the future to deal
with us, here we must set up our Ebenezer, and sayi
Hitherto the Lord luith helped us.
It was a clear and glorious victory which opened
the campaign in Flanders, when we scarce knew
that the armies had taken the field, and which,
through the good hand of our God upon us, was well
improved. It was a happy turn that was given to
our affairs at Barcelona, which if it might have been
better improved afterwards, ought not to make us
unthankful to God for the good footing then and
there gotten. In these and other instances, the
righteous God has pleaded our righteous cause, and
given judgment for us.
And a righteous cause it is ; it is requisite that we
be clear in this, that we may make our prayers, in-
tercessions, and giving of thanks, fpr its prosperity
and success, in faith. Something it may not be im-
proper for me to say to make it out, for the help of
those of you who are not capable of getting better
information.
Judge therefore within yourselves ;
(i.) Is not that a righteous war, which is under-
taken for the asserting the rights of injured nations,
and the securing of the common interests of Europe?
It is in the necessary defence of these that we
1 Exek. xxxvli. 19.
Numb. xxi. 14.
(740
ENGLAND'S JOYS.
appear, and act at this day, in conjunction with oar
allies, against the exorbitant power and boundless
ambition of France, which must be reduced, which
must be repressed, or we and our neighbours, we
and our posterity, cannot be safe.
When proud and haughty men will aim at an uni-
versal monarchy, will oblige every sheaf to bow to
theirs, will command the territories and treasures of
all their neighbours; that they may be placed alone
in the midst of the earth ;" it is necessary to the pub-
lic safety, and is for the honour of God, as King of
nations, that a check be given to their rage. Here
shall thy proud waves he stayed, which by aiming at
universal monarchy, threaten an universal deluge.
He who, like Isbmael, has his hand against every
man, must have every man's hand against him, and
can expect no other.
War among the nations, is like the administration
of justice in a particular community, it is a revenger
to execute wrath upon him who does wrong f it is
a terror to evil-doers, and a protection of right
There are no courts of justice in which an unright-
eous king and kingdom may be impleaded, and by
whose sentence restitution may be awarded, the in-
jured righted, and wrong-doers punished: the court
of Heaven therefore must be appealed to by the
drawing of the sword of war, when gentler methods
have been tried in vain : for it must be the ratio
ultima reguiHf — the dernier resort of injured nations.
In this supreme court Jephtha thus lodges his appeal,
Tlie Lord^ the Judge, be Judge this day between the
children of Israel and the children of Atnmc/n,^ And
the final determination of these appeals, no doubt,
will be according to equity ; for he who sits in the
throne judgeth right : though the righteous cause
\% not always crowtied with victory at first, witness
the war between Israel and the Benjamite8,<i yet
great is the truth, and will prevail at last See Job
XX. 15.
The expense of blood and treasure must not be
grudged, when it is necessary for the settling the
balance of power, the securing of the just rights of
nations, and the cutting off of those horns with which
they have been wounded and scattered.'
And the case. is very much strengthened, when
acts of violence and injustice are maintained by
treachery, and a perfidious violation of oaths and
leagues ; when the public faith of princes and states
is pawned in vain, and the most sacred cords by
which conscience should be held, are snapt in sun-
der like Samson's bonds, only because a man thinks
himself a Samson for strength : and this not once
or twice, but often, then it is time to draw the sword
to avenge the quarrel of the covenant. If a man
despise an oath, and break through that, when lo,
he hath given his hand. As 1 live, says the Lord, he
!<■ . I
a Isa. V. 8. • Rom. xiii. 4. p Judg. x1. 27.
shall not escape, but it shall surely be f'ecompensed
upon that faithless head.* War is an appeal to
God's providence, as the Lord of hosts, against
those who would not abide by an appeal to his ordi-
nance, as the God of truth.
(ii.) Is not that a righteous war, which is under-
taken in defence of the particular interests of our
nation ? If we had not helped our neighbours to
quench the fire in their borders, we know not how
soon it might have been kindled in our own bowels,
and it might have been out of the power of our hands
to extinguish it, and to prevent the ruin of all that
is dear to us. It is for our people, and the cities of
our God, that we engage in this war ; self-preserva-
tion requires it.
How can we be safe, how can we sit still uncon-
cerned, while so formidable a neighbour as France
has been, not only harbours, but espouses, the caase,
and aims at the establishment, of one who pretends
to our crown, sets up a title, and makes an interest
against the best of governments, and manifestly de-
signs the ruin of our religion, rights, and liberties*
and all we have that is valuable ? How can we do
otherwise, who must write after a French copy, and
be governed by French counsels ?
Did the wisdom of the nation find it requisite lo
oblige us, by an oath, not only to be faithful to the
present government, but to maintain the succession
as it is established in the protestant line ; (which
we pray God late to bring in, but long to continue,
that it may prove a successful expedient, for the
extinguishing of the hopes of our popish adversaries,
and all their aiders and abettors ;) and is it not the
duty, as well as interest, of the nation, in pursuance
to that engagement, to take all possible precaution
for the fortifying our bulwarks against every attempt
upon that establishment? There is no man that has
sincerely abjured the Pretender, but he must in good
earnest pray against his supporters.
Well ! this is the cause, the just and honourable
cause, in which our banner is displayed ; for the
prosperity of which we have often prayed ; and in
the good success of which we are this day rejoicing,
as that which is very much the honour of this year.
If in any places which we are concerned for, there
have been some losses, and disappointment8,'-or
advances not so quick as we were apt to promise
ourselves,— those need not surprise or perplex us :
in genera], the progress of our arms has been very
considerable, beyond what we could reasonably
have expected, and likely to turn greatly to our ad-
vantage.
2. God has surrounded this year with his goodness,
compassed and enclosed it on every side. So we trans-
late the same word, (Ps. v. 12.) With favour wtlt
thou compass (or crown) him as with a shield. He has
q Judg. XX.
r Zech. i. 31.
t Ezek. xvii. 18, 19-
ENGLAND'S JOYS.
741
given as instances of his goodness in every thing
that concerns ns ; so that turn which way we will,
we meet with the tokens of his favour ; every part of
the year has been enriched with the blessings of
heaven, and no g^p has been left open for any deso-
lating judgment to enter by. A hedge of protection
and peculiar enclosure has been made about us on
eveiy side, and has been to us as the crown to the
head ; so entirely have we been begirt by it, and
amforttd on everif side,t
Let us observe some instances of that goodness
^hich has gone through the year.
(1.) It has been a year of peace and tranquillity at
home, even while we have been engaged in war
abroad ; as, thanks be to God, the years past have
been. The God of peace makes peace in our borders ;°
securing us from foreign invasions upon our borders,
and domestic insurrections within our borders ; and
blessing the care of those, who under him are the
oonservatois of our peace. We ought to be so much
the more sensible of this mercy, and thankful for it,
because so many other countries in Europe are at
this time the seat of war. When we read in the
public intelligences of the ruin of cities by long
sieges, the patting of all to the sword, and the de-
vastations made in those countries where armies are
encamped, let as take occasion to bless God that
it is not so in oar land. We hear, indeed, of wars,
aod nimoars of wars, in other countries ; but at so
great a distance, that they create no horror or incon-
lenience to us. What a consternation was the pro-
phet Jeremiah himself put into by the noise of war ?
MyboweUy my bowels ^ 1 am pained at my very hearty
httauM0 thou hast heard^ O my soul, the sound of the
trumpet, the alarm of war,^ Thanks be to God, we
are not acquainted with those frights, we see not
those desolations of fire and sword, we hear not the
thundering noise of the instruments of war, that
breathe threatenings and slaughter.* How pleasant
is the noise of yonder great guns, now they are pro-
claiming our Yictories, and celebrating our triumphs,
and as it were discharging war out of our kingdom !
Bat how dreadful would it be, how would it make
our ears to tingle, and our hearts to tremble, if the
noise came from the batteries of an enemy, and every
shot carried with it a messenger of death flying
swiftly !
The peace we enjoy is the comfort of our lives, the
security of oar estates, and the protection both of the
cifil and sacred adminstrations. War is an inter-
ruption to the course of justice, and a disturbance
to its courts, an obstruction to the progress of the
ivord of God, and a terror to religious assemblies :
but, blessed be God, both are held among us with-
out fear : on all our glory this is a defence ;* and
' ' _— ^— ^— ^^-. ,11-. I
t Pii Uxi. 21. o Ps. cxWii. 14. T Jer. iv. 19.
* Jost as these word* were q>oken, it happened that the can-
non of ibe castle began to be discharged ;n honour of the day,
this makes our English Jerusalem a quiet habitation,
and the cities of our solemnities doubly pleasant to
us.' To this we owe it, that the highways are not
unoccupied, that the plains are not deserted, and
that our cities remain in their strength. We are
delivered from the noise of archers, at the places of
drawing water : here, therefore, let us rehearse the
righteous acts of the Lord, even his righteous acts to-
wards the inhabitants of his villages in Israel J
Thanks be to God, it is with us at this day, as it
was with Judah and Israel in Solomon's time, when
they dwelt safely, every man under his own vine,
and under his own fig-tree,' and the property of
them not questioned or invaded ; what we have we
can call our own ; and the enjoyment of them not dis-
turbed or imbittered to us. God grant, that security
and sensuality may not be the ill effects of so good a
cause, as our long peace and tranquillity !
(2.) It has been a year of plenty, and abundance
of the increase of the earth. Though we of this
country were threatened, and somewhat incommoded,
by unseasonable and excessive rains in the time of
harvest, (and it has been observed, that our land,
unlike to Canaan, is in danger of suffering by too
much rain more than by too little,) yet in wrath
God remembered mercy, and our corn was not tahen
away, as it might have been, tn the season thereof; but
our markets are full, and a kind Providence does
abundantly bless our provisions, and satisfies our
poor with bread,* if any thing will satisfy them. It
is a pity this should be complained of as a grievance
by the seller, which is so great a blessing to the
buyer; and that some expedient or other is not
found oat, in imitation of Joseph's prudence, to
keep the balance somewhat even between them ; that
he who sells his corn, may neither have cause to
complain of plenty, nor he who buys the bread, of
scarcity.
Whatever complaints bad hearts may make of
bad times, the scarcity of money, and the burthen of
taxes, and the like ; those who know the world better
than I do, observe, ** that whatever there are in
France, in England there are no visible marks of
poverty ; nor any sign to be seen, either in building
or furniture^ either in food or clothing, no, nor in
the alehouse or the tavern, (where, one would think,
money, if scarce, should first be spared,) of the decay
of our trade, and the expense of the war being in-
supportable.''
(3.) It should seem to have been a year too of
more trade than one would have expected, consider-
ing the war. Numerous fleets of merchantmen are
come in,, and our surrounding ocean is not only as
a strong wail to us, but as a rich mine ; so that, with
Zebulun, we such of the abundance of t lie seas, and of
ivithin hearing of our aasembly, which occasioned the rollowing
remark. w laa. iv. 5. * Isa. xxxiii. 20.
7 Judg V. II. * I Kings iy. 25. • Ps cxxxii. I\
742
ENGLAND'S JOYS.
treasures hid in the sand.^ If it be complained of
that we lose more ships of trade to the enemy than
they to us, it must be considered, that suppose the
matter of fact be so, the reason is because we have
more to lose, abundantly more, and more valuable.
May our merchandise, and our hire, be holiness to
the Lord,* that a blessing may rest upon it, as it will
if we consecrate our gain unto the Lord, and our
substance to the Lord of the whole earth.'
(4.) It has been a year of constant opportunities
for our souls, and plenty of the means of grace.
This, this is that which crowns the year with God's
goodness more than any thing. The greatest honour
of our land is, that God's tabernacle is among us,
the Lord is known, his name is great. This makes
it beautiful for situation, and the joy of the whole
. earth, and to us whose lot is cast in it, a pleasant
land indeed: that we are a Christian nation, a
protestant nation ; That we have plenty of Bibles
in a language we understand, and not only that we
may read them without danger of the inquisition,
but that we have them read to us, have stewards of
God's house among us, to break to us this bread of
life. Our eyes see our teachers, and they are not
removed into comers ; and the word of the Lord is
not, in respect of scarcity, precious in our days ; but
we have open vision. God makes known his statutes
and judgments to us, and has not dealt so with other
nations. Our fleece is wet with the dew of heaven,
while theirs is dry. It is our religion that is our
glory ; it is the fear of the Lord that is our treasure ;
it is God himself that is our crown and diadem of
beauty."
The sabbaths of the year are the crown of it. The
Jews called the sabbath their Queen : and the crown
of our sabbaths is our solemn assemblies, which wc
have had the comfort of throughout the year, through-
out the land, without interruption, in the stated times
appointed for them ; it is that we have Moses and
the prophets, Christ and the apostles, read in our
synagogues every sabbath day.' It is a comfort to
us, when we come together to worship God, that we
do it not only in the fear of God, and in the faith
of Christ, but in a spiritual communion, with all
that in every place call on the name of Jesus Christ
our Lord, both theirs and ours ; that we worship the
same God, in the same name, by the same rule of
the written word, under the conduct of the same
spirit, and in expectation of the same blessed hope.
But our communion with the religious assemblies of
our own land, both those by the legal establishment,
and those by the legal toleration, is, in a particular
manner, comfortable to us. Our brethren's services
to God and his church who move in a higher and
larger sphere, we rejoice in, and heartily wish well
to ; and think we have a g^eat deal of reason to be
b Deal, xzxiii. 19.
c laa. xxiii. 16.
d Mic. iv. 13.
thankful also, both to God and the govemmenty for
the continuance of our own liberties and opportu-
nities, which we desire always to be found quiet
and peaceable, humble and charitable, in the use of,
and diligent and faithful in the improvement of, for
the glorifying of God, and the working out of oar
own salvation.
Thus has the year been surrounded with the fruits
of God's goodness, and we have been compassed
with songs of deliverance. In consideration whereof,
let us be constant and universal in our obedience
to God, steady and uniform in our returns of duty
to him, whose compassions to us are so, and never
fail.
3. God has crowned, that is, he hath finished, this
year with his goodness. The happy issue of an
affair we call the crown of it ; and the close of this
year's actions may well be looked upon as the beauty
of the whole year, the crown of the whole work ; of
which his favour has both laid the foundation, and
brought forth the top-stone wi0i shouting.
In the beginning of the year, God did remarkably
precede us with the blessing of his goodness ;' met
us with a victory early in the morning of the cam-
paign, before we were well awake, which left room
for the doing of a good day's work in prosecution of
it. Yet we rendered not according to the benefit
done unto us ; for which he might justly have turned
his hand against us, and have made the latter end
of the year, by some fatal disgrace or disappoint-
ment, to have undone what had been done so glo-
riously in the beginning of the year, so that we
might have been obliged to conclude the year with
a fast : but he has not dealt with us according to our
sins; the same powerful and gracious hand that
went before us then, crowns us now with honour
and joy ; the end of the year is of a piece with the
beginning; and, in answer to our prayers on the
last thanksgiving day, he has favoured us with an-
other feast and a good day, in which we have light,
and gladness, and joy, and honour. Thus is God
known by his name Jehovah, a finishing God, a
Rock whose work is perfect; and thus are we
admonished, when we have begun in the spirit, not
to end in the flesh.
Two things crown this year, and make the con-
clusion of it great ; and both must be attributed to
the goodness of God :
(I.) The successes of our allies abroad ; the won-
derful relief of Turin, and the ref^toration of that
excluded prince to his capital, when his affairs were
reduced to the last extremity, and the enemy was
confident of carrying the day. And that this should
be but one day's work, but two or three hours' action.
This is such a loss and mortification to our adver-
saries, and the consequences of it, in Italy, of such
« ba. xxviii. &
f Acu xiii. 37.
ir Ps. xxl. X
ENGLAND'S JOYS.
743
vast advantage to our allies, and likely to be more
so ; that the year mast be acknowledged to end as
honourably and happily as it began. This is the
Lor^s doing /
That which magnified the mercy in the beginning
of the year, was, that our expectations were in it
anticipated ; that which magnifies this in the end of
the year, is, that our expectations in it were far out-
done. In that, God was better to us than our hopes ;
in this, than our fears ; in both, than our deserts.
(2.) The unanimity of our counsels at home. The
presence of God is as much to be observed and own-
ed in the congregation of the mighty, and judging
among the gods^ as in the high places of the field,
determining the issues of war, and turning the ho-
vering scale of victory. It is he who gives a spirit
of judgment to them who sit in council, as well as
strength to them that turn the battle to the gate :* and
in this matter, he who has all hearts in his hands,
who made man's mouth, the hearing ear and the
seeing eye, has done well for us, and crowned the
year.
All who undertake to give the sense of the nation,
or of any part of it, the lords, the commons, the
convocation, all agree to admire the present happy
postare of our afiairs, and the flourishing state of the
kingdom under this government, and in this con-
juncture. Never did the English nation appear to
be so universally easy, so pleased, so entirely satis-
fied in the public management and administration.
Happy art thou, O England, who is lihe unto thee, O
people f Never was such a hearty zeal discovered for
the common cause of our religion and liberties,
against the threatening power of France ; nor were
ever the necessary supports of that cause given so
speedily, so cheerfully, and with such expressions of
a willingness to continue them, till it be in our power
to oblige that perfidious foe to such a just and ho-
nourable peace, as it shall not be in his power to vio-
late. In a word, the temper and good affection of
the nation at this day, seems not unlike that of the
people of Israel, when Solomon dismissed them from
the feast of dedication. They blessed the king, and
vent unto their tents, joyful and glad of heart, for all
the goodness that the Lord had done for David his ser-
wint, and for Israel his people, 1 Kings viii. 66. Long
— and ever — may it be so !
Ministers (I know) are the unfittest persons, and
the pulpit the unfittest place, in the world, to talk of
state affairs in. Yon know it is not my practice ;
and I am sure I am most in my element when I am
preaching Jesus Christ and him crucified. But I
would endeavour to do the work of every day in its
day, according as the duty of the day requires ; and
on such occasions as these, one had as good say
nothing, as nothing to the purpose ; and therefore,
k Pb. izxxu. 1. < lia. xzYilt. & k Rev. iv. 10. i Ps. xxiii. 3.
though I am not so well versed in the public afiairs
as to be particular in my remarks, nor such a master
of language as to be fine in them ; yet the hints I
have given you of God's favours to our land at this
day, and the great goodness with which the year we
are now concluding has been crowned, will serve to
answer in some measure my intention, (and it is no
other than what becomes a minister of the gospel,)
which is, to excite your thankfulness to so good a
God, and to confirm your affections to, and satisfac-
tion in, so good a government : and therefore, I hope,
you will neither think them impertinent, nor find
them altogether unprofitable.
III. Application.
That which remains, is to make some improve-
ment of our observations concerning that goodness
with which God has crowned this year, that we may
go away (as we should aim to do from every sermon)
some way wiser and better.
1. Has God thus crowned the year? Let us cast
all the crowns of it at his feet, by our humble, grate-
ful acknowledgments of his infinite wisdom, power,
and mercy. What we have the joy of, let God have
the praise of The blessed spirits above cast their
crowns before the throne,'' and that is the fittest place
for all our crowns. Let praise continue to wait on
him, who, though he be attended with the praises
of angels, yet is pleased to inhabit the praises of
Israel.^ Let our closets and families witness to our
constant pious adorations of the divine greatness,
and devout acknowledgments of the divine goodness
to us, and to our land ; that evety day may be with
us a thanksgiving day, and we may live a life of
praise, that work of heaven. David did so. Every
day will I bless thee ;» nay, almost every hour in the
day. Seven times a day will I praise thee.^
God must have the glory, particularly of all our
victories ; and every monument of them must be
sacred to the Eternal Lord, rather than to the eter-
nal memory of any man : nor ought the most merito-
rious and distinguished actions of the greatest heroes
to be registered, without some acknowledgment to
that supreme Numen — Deity, whose universal and
overruling providence, guided their eyes, strength-
ened their arms, and covered their heads. All peo-
ple will thus walh in the name of their God,^ and shall
not we ? If Amaiek be subdued, the memorial of it
is an altar, not a triumphal arch ; and is inscribed
to the honour not of Moses or Joshua, but of God
himself, Jehovah nissi — The Lord my banner.
In this, both our illustrious sovereign, and her
great general, are examples to the nation ; (and, as
much as in other things, do real honour to it by doing
honour to the religion of it ;) That from him in the
la P&CXIV. 3.
> Ps. cxix. i^
o Mic. iv. 5.
744
ENGLAND'S JOYS.
camp, immediately upon the obtaining of a victory,
and from her in the church, in due time after, and
from both, in the most solemn manner, the incense
of praise ascends to the glory of God, as the God of
our salvation. Theses who thus honour God, no
doubt, he will yet further honour ; and make those
crowns, those coronets, to shine yet more bright,
which are thus laid at his feet, with Not unto im, O
Lord, not unto us, bvt to thy name give glory.
If we be remiss to ascribe the praise of our achieve-
ments to God, we provoke him to turn his hand
against us, and by some judgment or other to dis-
train for the rent which is not duly paid. When
Samson had with the jaw-bone of an ass laid a
thousand Philistines dead upon the spot, he seems
to take the praise of the performance too much to
himself, and to overlook the arm that strengthened
him, when he called the place Ramath-lehi — the lift-
ing up of the jaw-bone ;p and, therefore — ^by a very
afflictive thirst which seized him immediately after,
and drove him to his prayers — God reduced his
pride, and made him know his own weakness, and
dependence upon God, and obliged him to give a
new name to the place, Enhakkore — the well of him
that criedy^ not of him that conquered. The more
thankful we are for former mercies, the better pre-
pared we are for further mercies.
2. Has God thus crowned the year ? Let not us
then profane our crown, nor lay our honour in the
dust, by our unworthy walking. Let the goodness
of God lead us to repentance, and engage us all to
reform our lives and families, to be more watchful
against sin, and to abound more in the service of
God, and in every thing that is virtuous and praise-
worthy. Then, and then only, we offer praise, so as
indeed to glorify God, when we order our conversa-
tion aright ; and then shall we be sure to see his
great salvation, and be for ever praising him.
It does indeed give both a damp to our joy, and a
shock to our hopes, at this day, that notwithstanding
the great things God has done for us there is yet
so much wickedness to be found among us ; so much
impiety, so much immorality ; and both arising from
practical atheism and infidelity, and accompanied
with a contempt of religion and sacred things.
What shall we say to these things ? It is some en-
couragement to us to hear, as we do by some, that
through the pious care of the general, there is a ma-
nifest reformation of manners in the army ; vice dis-
countenanced, and virtue in reputation ; God grant
it may be more and more so I it would be the happi-
est omen of any other. It is likewise to be rejoiced
in, that there are national testimonies borne against
vice and profaneness, and national endeavours used
for the suppressing of it ; which we heartily pray
God both to give success to, and graciously to accept
of, that the wickedness which is not prevented^ yet
may not be laid to the charge of the land, nor bring
judgments upon the community.
But it is our duty to lament the wickedness of the
wicked; to sigh and cry for the abominations that
are found among us ; to witness against them in our
places ; and, so, to keep ourselves pure from them,
and to do our utmost by our prayers and endeavours
to bring the wickedness of the vricked to an end.
And thus we may prevent the mischief of it to the
nation, and empty the measure which others are
filling, that there may be a lengthening out of our
tranquillity.
Now we are reviewing with thankfulness the mer^
cies of the year past, let us at the same time re-
flect with sorrow and shame upon the sins of the
year past ; our own sins, I mean, for it is enough
for us to judge ourselves. The year has been full
of goodness on God's part, but very empty on oars.
He has not been as a barren wilderness to us, or as
waters that fail ; but we have been so to him, very
careless and defective in our duty, and in many in-
stances we have come short.
Our time has been mispent, our opportunities
not improved ; God has come this year seeking fruit
among us, but how little has he found ! God brings
our years to an end, as a History that is written,
so substantial and valuable are the gifts of his fa-
vour to us ; but we bring our years to an end as a
tale that is told,*" so idle, and trifling, and insignifi-
cant are we in our carriage toward him.
4. Let God's goodness to us engage, and increase,
our g^dness to one another: it is justly expected,
that they who obtain mercy should show mercy, and
so reflect the rays of the divine goodness upon all
about them ; being herein followers of God as dear
children ;* followers of him that is goody^ in his good-
ness.
Let God's goodness to us constrain us, as we have
opportunity, to do good to all men ; to do good with
what we have in the world, as faithful stewards of
the manifold grace of God ; (charity must crown a
thanksgiving day ;) to do good with all the abilities
God gives us, remembering that the manifestation
of the Spirit is given to every man to profit withal.
Let it particularly incline us to do good to those
from whose sentiments ours differ in the less weighty
matters of the law. This I would take all occasions
to press upon myself and others, pursuant to the
great royal law of charity. There is an infinite dis-
tance between God and us, and a just controversy
he has with us, and yet he is kind to us, and does us
good ; and cannot we then be kind to one another,
and do all good ofiices one to another, notwithstand-
ing the matters in variance between us? How ill
does it become us to bear a grudge to any of the
P Judg. XV. 17.
q Judg. XV. 19.
r Pb. xc. 0. • Eph. V. 1. t 1 Pet iii. 13.
ENGLAND'S HOPES.
745
cbildreo of oar people, or wish ill to any, who are
every day and every year crowned with the good-
ness of God, and are, and hope to be, forgiven of
bim ! Let not oar eye be evil one toward another,
II hen God's eye is so good toward as all, and he does
thin^rs for as, which we all come in for a share of
the benefit of, and are all this day giving thanks for.
Let our common saccess against our enemies abroad,
help to stay all enmities at home ; and let all our
coDSciences be able to witness for us, that we walk in
2or(, and keep ike unitff of tke ipirit.
4. et uU, Let this year's experience help to sap-
port and encoarage next year's expectations. Has
God crowned as with his goodness this year? let as
thence infer, that if we approve ourselves faithful to
God, surely goodness and mercy shall still follow us.
And our hopes ought to be the matter of our praises
as well as our joys. Unto tkee do we give tkankt,
(sajs the Psalmist,) unto tkee do we give thanks ; for
that thy name is nemr, thy wondrous works declare,^
The wondroos works we are this day giving thanks
for. are upon this account the more valuable, that
they give as ground to hope, that God's name is near^
—the advancement of his kingdom, — and, in that,
the accomplishment of his promise. That compre-
hensive prayer, Fat her ^ glorify tky name^ has already
obtained an answer from heaven, — which true be-
lievers may apply to themselves, — / have both glori-
fied I'r, and I will glorify it again," Amen, so be it
Hallehijah.
ENGLAND'S HOPES;
A SERMON.
PREACHED
JANUARY THE FIRST, 17067.
Isaiah Ixiii. 4.
The year of my redeemed is come,
A NEW year is now come. The common compliment
of the morning is, ** I wish you a good new year ; "
^ it is well ; hearty well-wishers we ought to be
to iht welfare one of another. God by his grace
make us all wiser and better, and give us to live
better every year ; better this year than we did the
btst,— and then it will be indeed a good new year,
('ood hearts will make good times and good years.
Have any of yoa had any good purposes and re-
solutions in yoor minds, the prosecution whereof
Us hitherto been delayed ? put it off no longer. Is
B Fl Ixxv. 1.
• Exod. x\. 2.
▼ John xii. 38.
^ 2 Chron. xxlx. 17.
the house of Ood yet to be set np in your hearts, the
work to be begun? begin it to-day; as Moses did,
who, on the first day of the first month, set up the
tabernacle.* Are there things amiss with you to be
amended, corruptions to be purged out, and things
wanting to be set in order? begin this day to re-
fbrm ; as Hezekiah did, who, on the first day of the
first month, began to sanctify the house of the Lord:**
so will yon make this day in the best manner re-
markable, and this year comfortable.
But that which at present I aim at, is to direct yoa
— ^in wbhing a good year — ^to .the church of God,
and the kingdom of Christ in the world ; and, par-
ticularly, to the land of our nativity ; to the pros-
perity of which, in all its interests, I hope every one
of us bears a very hearty good-will, that in the peace
thereof we may have peace. For we are tnembers one
of another.
My text wonld easily lead me to foretell a good
year : but I am no prophet, nor prophet's son, nor
dare I ever pretend to prediction ; nor indeed, can
I give heed to any other but the most sure word of
prophecy in the written word, which is a light shin-
ing in a dark place.« Christ's parting words to his
disciples at his ascension, is sufficient to silence all
bold inquiries, and much more all presumptuous
determinations, concerning future events ; it is not
for you to know the times and the seasons, whick the
Father hath put in his own powers Astrological pre-
dictions I utterly condemn ; I hope you know better
things than to have any regard to them. The prophet
Isaiah speaks of the astrologers, the star-gazers, and
the monthly prognosticators, in his time, as great
cheats, that imposed upon the world. The heavens
declare the glory of God ;* and magnify the ro yvtirov
T8 Om, — that which is, and may be, known of God;
but were never intended to declare the will of God,'
or any of those secret things which belong not to lu.r
Scripture prophecies I have a profound veneration
for, and of admirable use they are to give us a gene-
ral idea of the methods of Providence concerning
the church, and to furnish us with a key to many of
the difficulties of it, and thereby to assist our faith
and hope in the worst of times. But the particular
intention and application of them, till the event un-
folds them, though I greatly value the labours of
those who searched into them, yet to me it seems
higher than heaven, what can we do ? deeper than hell,
what can we know ? It is what we cannot by searching
find out to perfection, or to satisfaction.
My design therefore, in the choice of this text to-
day, is not to gratify your curiosity with prognosti-
cations of what shall be ; but to direct your prayers
for the church of God, and to offer something for
the assistance of your faith in those prayers. For
we do all things, dearly beloved, for your edifying, I
c s^Pet i. 19.
f Rom. i. 19
d AcU i. 7. • Ps. six. I.
ff Deut. szix. 38l
746
ENGLAND'S HOPES.
remember the rule long since given me, with refer-
ence to the prospects of public affairs, and shall
still abide by it, ** Pray, pray; and do not prophesy."
We may be sure of an answer to the prayers of faith,
but not of the accomplishment of the predictions of
fancy.
Our Lord Jesus has taught us to pray : Our Father
who art in heaven ! thy hingdam come. And it is fit
we should take our instructions in prayer from him,
on whose intercession we depend for the success of
our prayers. Now when we pray, Father, let thy
kingdom come, this is one thing included in it, and
intended by it, Father^ let the year of the redeemed
come. Let this therefore be our heart's desire, and
our prayer to our heavenly Father, every day.
My text is part of that account which the victo-
rious Redeemer gives of his glorious appearances
against his and his church's enemies, represented by
the Edomites, whom he treads down in hit anger, and
tramples upon in his fury ;^ and, therein, appears
more glorious and excellent than the mountains of
prey> Come, and with an eye of faith see the
Lord Jesus, by his grace, triumphing— over sin and
corruption, and all the powers of Satan — in the
souls of believers, under whose feet he will shortly
tread that great enemy ,^ and make him their foot-
stool,! as he has made them his own. Come, and
see him, by his providence, triumphing over all
anticbristian powers and factions in the world ;
and all the maintainers and upholders of the devil's
kingdom; Pagan formerly, and Mahometan and
papal now : putting down all oppressing rule, prin-
cipality, and power, till he has completed his whole
undertaking. And upon the sight of this, let every
tongue confess, that Jesus Christ is Lord, to the
glory of God the Father. And if you ask, why
Michael and his angels push on this war so vigorously,
and at such a vast expense of blood and treasure ?
Michael himself shall answer you in the text. The
year of my redeemed is come ; even the day appointed
of the Father for this great performance ; that day
at which, as Mr. Norris expresses it in his paraphrase
on this passage, " Fate folded down the iron leaf."
Now the day prefixed is come, the work designed
must be done, whatever it costs: The Lord shall
arise and have mercy upon Sion;for the time to favour
her, yea, the set time, is eome,^
Let us observe here,
1. That the church and people of God are Christ's
redeemed, — the ransomed of the Lord; so they are
called in the promise, Isa. xxxv. 10. — the redeemed
of the Lord; so they are called upon to praise him,
Ps. cvii. 2. They are his own ; he is entitled to them,
as his own ; and as his own, they are very dear to
him. He formed them for himself. He bought them
for himself, and paid dear for them ; shed bis blood.
h Deut. xxix. 3
k Rom. xvi. 9.
t Ps. Ixxvi. 4.
I Ps. ex. 1.
his precious blood, to purchase them, and purify
them to himself; gave his life, an invaluable price,
a ransom for them. They were sold by the guilt of
sin, to the justice of God; had sold themselves, by
their affection to it, unto the dominion of Satan ;
but out of both these bonds Christ h as effectually pro-
vided for their discharge and deliverance.
He calls them, here, his redeemed — ^though as jet
their redemption was not wrought out, and obtained,
by the bringing in of the everlasting righteousness —
because he had undertaken to redeem them, and the
work would as surely be effected, in the fulness of
time, as if it were done already. Thus, when the
gospel was first preached in Corinth, and but few
of that place were effectually called, yet Christ said,
/ have much people in this cityJ^ They are mine
already ; for the Lord hnoweth them that are his, and
will lose none of them.
It is the honour of good people that they belong
to Christ :• they are his, and shall be owned as his
in that day when he makes up his jewels ; but they
have no reason to be proud of this honour, for, by
this, boasting is for ever excluded ; That they bad
not been his, if he had not bought them : they must
be redeemed ere they could be preferred. Where
is boasting then ? We are bought, and therefore still
bound ; bought with a price, and therefore must not
be our own, but his who bought us ; to him we must
live, and not to ourselves.
2. That there is a time fixed, concerning them,
which is the year of the redeemed ; when their
Redeemer will do great things for them. A year
which shall introduce a bright and glorious scene ;
which shall be crowned with their salvation. A
year of jubilee to them, (to which it seems to allude,)
when. they shall be discharged from their servitude,
and restored to the glorious liberty and inheritance
of the children of God; which will be indeed to them
the acceptable year of the Lord.
This is fixed, in the council and decree of God ;
which he has purposed in himself; and in which he
has determined all the times before appointed ; par-
ticularly the times concerning his church, which is
his garden enclosed, his Segullah, his peculiar trea-
sure in the world, about which his providence*
through all the revolutions of time, is in a special
manner conversant ; and therefore his purposes from
eternity were so. The affairs of the church were
not left to the disposal of blind chance. The wheels
on which it moves are animated by the spirit of the
living creature ;' and there are eyes in the wheels, a
wise providence that directs all for the best, accord-
ing to the divine will, and the settled counsels of
that will. The Eternal Mind never make! a tran-
sition to new measures, never takes up new resolves ;
hnowfi vnto God are all his works, and all ours too.
Ps cii. la
• Mait ix. 41.
B AcU xTiii. 10.
V Ezek. I 2a
ENGLAND'S HOPES.
747
the erents themselves, and the times of them, from
tie beifinnin^ of the world. Which yields an un-
speakable satisfaction to all those who have but so
much reasan and religion as to believe, that God
knows what is fit to be done, and when, better than
we do, and that his time is, without doubt, the best
time.
The providences of God concerning Israel of old,
as well as their ordinances, were typical ; and things
happened to them for ensmmples or patterns of the
great salvation to be wrought in and for the gospel-
cfaarch. Many a time was Israel afflicted, from
their youth up ; many a time in the house of bond-
age ; but still there was a year fixed for their re-
demption, vrhen their warfare or appointed time
should be accomplished,*! and deliverance should be
wrought for them. The year was fixed for their
redemption out of Egypt ; and God kept time to a
day ; A t the end of the four hundred and thirty yeo.rs,
ffCH the Meif-same day^ they went out triumphantly/
The year was likewise fixed for their return out of
tiicir captivity in Babylon ; when seventy years
«ere accomplished in the desolations of Jerusalem."
And the distresses of the New-Testament church
are in like manner limited to a iime^ times, and half
a time ; which, if we know not how to compute with
any certainty or exactness, yet, we may with the
neatest assurance infer from it,that Infinite Wisdom
ha^ fixed the time, though it is not for us to know
it. Times ore not hidden from the Almighty y though
(key thai hnow Aim do not as yet see Ids day,^ nor fore-
sec it,
3. That the year of the redeemed will come ; though
it may be long first, long wished for, long waited
for. yet it will come at last. Concerning the thing
itself, we may be clear, we may be confident,
though concerning the time we may be in doubt,
and in the dark. Though many years intervene
between this, and the year of the redeemed, and
those, perhaps, dark, and cloudy, and melancholy
Tears, years in which we see evil," yet the days of
afiliction and captivity will be numbered and finish-
ed, and the years of servitude will come to an end ;
hitherto it shall come, but no further; so long it
shall last, but no longer. God will have mercy on
Jerusalem and the cities of Judah, though he has had
indignation against them threescore and ten years ;''
and he will make them glad with the joys of his sal-
TTition, in some proportion to the days wherein he has
tjfiieted them.
Observe with what an air of triumph and exalt-
atioQ the Redeemer himself here speaks of this great
day ; as one who longed to engage the enemy, and
rescue the beloved of his soul, and who almost grew
impatient of the delay. He cannot anticipate the
*
^ laa. xL 2. r Exod. xU. 41. • Dan. ix. 3.
t Job xxir. 1. a Ps. xc. 15.
* Zeeh. i. IS. w Zech. vi. i.
time. The divine counsels are as mountains of
brass,* which can neither move nor moulder ; but
when the wheels of his chariot, which have been so
long in coming, arrive at last, how welcome are they !
Now the year of my redeemed is come ; it is come.
And, Loyleome, With this shout does the Lord himself
descend from heaven, ride upon the wings of the wind,*
and make the mountains flow at his presence.' With
this does the Lord awake himself as one out of sleep,
and like a mighty man that shouteth by reason of
wine ;« The year of my redeemer is come. Now, XpwoQ
oiK t^ai in-— Time, that is, delay, shall he no longer.*
Now will I arise ; now shall the everlasting arm be
made bare. Now shalt thou see what I will do to
Pharaoh.
Now for the more distinct improvement of this,
let me apply it, both to the universal church of the
redeemed, the whole family, in every age ; and to
particular churches, and the interests of the king-
dom of Christ, in some special time and place.
(1.) Let me briefly apply it to the whole mystical
body of Christ, the universal church of the redeemed ;
in which we have cast our lot ; and hope to have a
place and a name in the general assembly of all
who belong to it And understanding it of this,
there are two which above all the rest may be called
the years of the redeemed ; one long since past, the
other yet to come.
[1.] The year of Christ's dying was the great year
of the redeemed, and that on which all the rest de-
pend ; from the salvation then wrought, the found-
ation was laid on which all the other more particular
salvations of the church are built Therefore, in the
Apocalypse, the Lamb that was to make war with the
beast, and to overcome him, appeared as a Lamb tliat
had been slain.^ And it is by the blood of the Lamb
that the victory is said to be obtained.' And many
understand the text of that year of the redeemed,
when Christ by death destroyed him who had the
power of death ; trod the winepress of his Father's
wrath alone, and stained all his raiment, both with
his own blood, and with the blood of his enemies.
Then was the price paid down ; upon the under-
taking of which, the great Redeemer was trusted
with the salvation of all the Old-Testament saints ;
and for which all who in every age believe in him
should be justified and accepted. Then the chosen
remnant was purchased, and eternal life purchased
for them ; then principalities and powers were
spoiled, and a show made of them openly;' the
strong man armed disarmed, stript, and triumphed
over. To that victory all the victories of faith are
owing; for we are more than conquerors through
him that loved us.
The time was fixed for this great and glorious
z Ps, xriii. 0, 10.
a Rev. X. 6.
c Rev. xii. II*
r laa. Ixiv. 3. « Ps. Ixxvili. 65.
b Rev. V. 6.
d Col. ii. lA.
748
ENGLAND'S HOPES.
achievement; fixed in that detenninate counsel and
fore-knowledge of God, by which that sacrifice was
delivered up; fixed in the Old-Testament predic-
tions, from that of the " Seed of the woman, which
should break the serpent's head,* " to that of* Messiah
the Prince, who at the period of the seventy weeks
should finish transgression, and make an end of sin,
by making reconciliation for iniquity, and bringing in
an everlasting righteousness.''* It was fixed to a day,
it was fixed to an hour : how often did Christ speak
of it with that exactness : Mine hour is not yet come,
and when it was come. This is your hour.
Long was it looked for by them who waited for
the redemption; 9 and more earnestly by him that
was to work out the redemption, who, having this
baptism to be baptized with, was even straitened till
it was accomplished.*^ It came at last : Blessed is he
that Cometh. And of all the years that God has
crowned with his goodness, that was, without doubt,
the greatest of all that every day and night measured
since the clock of time was set in motion. And
though they who were to have the benefit of the re-
demption slumbered and slept, and were not duly
sensible of the vast importance of what was then
doing till afterwards, when the Spirit was poured
out upon them, yet he that was to be at the ex-
pense of it, and foresaw how the great affair of
man's redemption — and, perhaps, the angel's confir-
mation— was to turn upon that mighty hinge, tri-
umphed and was transported, when he said in the
beginning of the battle. Now is my soul troubled, but
now is the judgment of this world; now is the prince
of this world cast out ;' and in the close of the battle,
when he knew what an irreparable blow be had
given to the devil's kingdom. It is finished.^ This
was that year of the redeemed which we frequently
celebrate the memorial of with joy, at the table of
the Lord.
[2.] The year of Christ's second coming to judge
the world, is that great year of the redeemed which is
yet to come ; that true Platonic year, which will
be, though not the repetition, yet the review and re-
tribution, of all that is past. And as in our ob-
servance of the great institution of the Eucharist,
that proprium — appropriate rite, of our holy religion,
and peculiar badge of our Christianity, we look as
far back as that year of the redeemed which is past,
showing forth the Lord's death ; so we look as far
forward as that year of the redeemed which we are
yet in expectation of, showing it forth till he come.
This year of the redeemed, which will be crowned
with the greatness of God, as other years have been
with his goodness, is fixed in the divine counsels ;
unalterably fixed, fixed to a day ; for he hath ap-
pointed a day, in which he will judge the world in
• Gen. iii. 15. fDan. ix.34. tLukeii. 3& hLukexii. 50.
1 John xii. 27. k John xli. 31. i Acta xvii. 31.
righteousness ; ' and a great and terrible day it will
be. God, by his grace, make us all ready for it, that
he who shall then appear may appear to our joy. It
is fixed, but it is not revealed ; it is not fit it should,
nor agreeable to that state of probation and expect-
ation we are now in. It is fixed, and it will come,
it will certainly come, to the unspeakable confusion
of all those who slight the warnings of it, and the
everlasting consolation of all those who embrace the
promise of it. As sure as this year is come, that
year wiU come, and you and I shall see it ; tjt our
flesh resumed we shall see it; shall see the tenors,
shall see the triumphs, of that day, and, according as
we are found then, shall certainly and eternally
share either in the one or in the other.
That, that will be the year of the redeemed ; in
which all our hopes and prospects, which in our
present state are still kept moving forward, one event
serving only to raise our expectation of the next,
will come to a full period. Then we shall see the
final end of all those things, which here we are so
solicitous and inquisitive about." And a blessed
end it will certainly be to all the redeemed of the
Lord; who will in that day lift up their heads and
hearts with joy, never to despond or be dejected
again, knowing that their redemption in its open
declaration, and full perfection, draweth nigh."
All the redeemed who are now scattered and dis-
persed over the face of the whole earth, will then be
gathered together into one body ; and a great and glo-
rious body it will be ; to be presented to the Father
without spot, or wrinkle, or any such thing ; and to
grace their Redeemer's triumphs, as the trophies of
his victory over the powers of darkness, that had
held them captive, that he may be glorified in his
saints, and admired in all them that believe.'' A gene-
ral rendezvous it will be of all that ever approved
themselves good soldiers of Jesus Christ, when the
Captain of our salvation p shall produce all who were
given him ; they shall every one answer to their
names, and not one be missing.
All the enemies of the redeemed will then be con-
quered and brought down, and death itself, that
last enemy, shall be destroyed, and swallowed up
in victory. The devil, with all those whom he has
decoyed into his interest, will then, by the almighty
power of that God, whose the deceived and the de^
ceiver are,^ be cast into the lake of fire^ and the re-
deemed will be set for ever out of the reach of all
their enemies. Then shall the redemption of the
soul be perfected, in the redemption of the body
from the power of the grave, and that captivity led
captive.*
But that which, above all, will denominate it the
year of the redeemed, is, that then the ransomed of
Dan. xii. 8. n Luke xxi. 28. o 2 Thcas. 1. 10. p Heb. il. lo.
q Job xii. le. r Rev. xx. 10. « Rom. viii. 33.
ENGLAND'S HOPES.
749
the Lard shall return^ and eame to Stan with iongt of
praise; everlasting joy shall fill their hearts, and
crovn their heads ; and sorrow and sighing, those
cloads which in this world are still returning after
the rain, shall be finally dismissed, and flee away
for ever.* The redeemed of the Lord, by virtue of
their union with the Redeemer, will then sit down
TJth him upon his throne, as he overcame, and is
set down with his Father upon his throne, and reign
with him for ever.
This is the year of the redeemed ; for it is the year
which their hearts are upon, which, according to the
promise, they look for, and have an eye to, in all
their present services, sufferings, and struggles. It
will be the crown and satisfaction of their faith and
hope, and the perpetual perfection of all their joys
and honours.
Think, my brethren, think seriously, what that
year of the redeemed will be to you. How will the
archangeFs trumpet sound in your ears ? will it be a
joyful or a dreadful sound ? To them that obey the
gospel, and live up to it, it will proclaim liberty and
bonoar ; but against them who are unbelieving and
disobedient, it will denounce war and ruin. That
great day will be coronation day to the former, but
execution day to the latter. We none of us know
hot this year of which we now see the beginning may
be the year of our death ; if it should be so, will it
be the year of our redemption ? And can we, as such,
bid it welcome, and heartily say farewell to this
worid? Workout your salvation with fear and trem^
hUng^ and then you may look for death and judg-
ment with joy and rejoicing. Spend your time
well, and then no doubt but you shall spend your
eternity well ; and the year of the redeemed will
be the year of your eternal redemption.
(2.) Let me more largely apply it to the militant
cborch ; and the particular parts and branches of
Christ's kingdom in the world, and their states and
bterests, those especially with which we are best
acquainted, and in which we are most nearly con-
cerned.
1 was yesterday endeavouring, as well as I could,
to excite your holy joys and thankful praises for the
great things God has of late done for us, and our
allies, whom he crowned, the last year, with his
goodness : I would to-day say something for the en-
couragement of your faith and hope in God, con-
cerning the events of the year ensuing, and of your
earnest prayers to God that it may prove one of the
years of the redeemed.
It is no new thing for the church of Christ upon
earth to be in distress and bondage, and to stand in
need of redemption, notwithstanding the great re-
demption from sin and hell, which the Lord Jesus
has wrought out It is always militant, it is often
t Isa. XMXT. 10.
afflicted, tossed with tempests, and not comforted ;
and Sion constrained to dwell with the daughters of
Babylon." Israel had many enemies, was often in
the hands, often under the feet, of their enemies ; and
the redemption of Israel was often prayed for, and
often promised ; much more reason has the gospel
church (that never had so many promises made to
it, relating to the life that now is, as the Old-Testa-
ment church had) to expect trouble in this world ;
to be fought against, and to suffer persecution ; in
conformity to the example of its head.
The book of the Revelations gives us intimation
enough of troublesome times that were to pass over
the Church ; and though it should be allowed doubt-
ful who the enemy is that is there described, yet it
is past dispute, that there should arise an enemy, a
powerful and dangerous one, who should make war
with those that keep the commandments of God, and
the testimony of Jesus Christ i^ so that we are not
to think it strange, no, not concerning the fiery trial,
if the best of God's saints and servants be called out
to it, as though some strange thing happened. Be-
hold, Christ has told us before, that when it comes
it may be no surprise or offence to us.
But there will come a year of redemption for those
who suffer in the cause of Christ; God willnoU and
men shall not, contend for ever ; nor shall the rod of
the wicked rest always upon the lot of the righteous,
though it may rest long there. It is the state of some
of the reformed churches abroad, especially those
of France, that I have upon my heart, and had in
my eye in the choice of this text. The year of their
deliverance, whenever it comes, I must call the year
of the redeemed.
The excellent Archbishop Tillotson, in a sermon,
on Rev. xiv. 13. plainly intimates his suspicion^
that the French king is that second beast described
(Rev. xiii. 11.) with two horns, France and Navarre^
speaking like a dragon, which (says he) may point
at a particular sort of armed soldiers called dragons,
or dragoons : and the number six hundred sixty-six
in the name LUDoVICUs : and that the persecu-
tion of the French protestants, in that last and great
persecution, is there foretold. And in another ser-
mon before King William and Queen Mary in the
year 1692, makes him the present great supporter of
the mystical Babylon. And if so, a deliverance from
under his tyranny may well be prayed and hoped
for, in the year of the redeemed.
[Since the preaching of this, I have with much
pleasure received encouragement to my hopes, and
been confirmed in my choice of this subject, for an
appendix to the thanksgiving, by that excellent
discourse of the worthy Bishop of Sarum, before
the Queen and both Houses of parliament, on the
Thanksgiving- day, in which he lays so much stress
n Zecb. ii. 7.
' Rev x\i. 17.
760
ENGLAND'S HOPES.
upon the French king^s barbarous usage of bis pro-
testant subjects, in his description of him as an
oppressor, whom it wili be the glory of a good prince
to help to break in pieces : and he tells that august
assembly, '' That till the exiles are recalled, till the
prisoners are set at liberty, till the edicts that were
their inheritance are revived, and compensation is
made for the precious blood that has been shed
among them ; till the oppressor is so bounded, that
his own people are secured from oppression, and
his neighbours from invasion ; till this is done, it
is reasonable to hope, that man will say as God has
said. There it no peace to the wicked." God keep
that word always in the imagination of the thoughts
of their hearts, to whom it was spoken, and establish
their way before him.]
Four tilings it will be proper for us to inquire into,
concerning the year of the redeemed which we are
hoping, and praying, and waiting for. I. What the
year of the redeemed will be, and what we expect
to be included in it. II. What ground we have to
believe that it will come, some time. III. What
encouragement we have to hope that it will come
quickly. IV . What is our duty in reference hereto.
I. What we may expect the year of the redeemed
will be, which according to his promise we may
look for. You shalt see it in three things:
1. The year of recompence for the controversy of
Sion, will be the year of the redeemed. Such a year
we read of, (Isa. xxxiv. 8.) and it is parallel to this
here, for it explains the day of vengeance, which is
here said to be in the heart of the victorious Re-
deemer. Therefore the sword that is bathed in Aenven,
shall come down upon Idumea, the people of God's
eursCf because it is the year of recompence for the
controversy of Sion.
God espouses Sion's cause, does and will plead
it with jealousy :^ his church is dear to him as the
apple of his eye,' and, therefore, he has a contro-
versy with those who are injurious to his people ;
and sooner or later he will reckon with them, and
vidll avenge his own elect, who cry day and night to
him, though he bear long.^^ He has a righteous
quarrel with them, and he will avenge that quarrel.
Barbarous and unrighteous wars fill the measure of
a nation's sins ; and are that fourth transgression^
for which, when it is added to other three, God will
not turn away the punishmefit of a people, as is inti-
mated, (Amos i. 6, 9, 11, 13.) where for three trans-
gressions, and then this as the fourth, God will
reckon with Gaaea, Tyre, Edom, Ammon, and Moab,
because they had delivered up the whole captivity,
had pursued with the sword, and cast off all pity,
particularly had ript up the women with child: would
not God visit for these things, should not his soul be
avenged on such a nation as this ? But barbarous
Zecb. i. 14.
7 Luke xvili. 7.
sZech. ii.8.
• Joel iii. U.
persecutions for righteousness' sake, are yet mor«
provoking : all innocent blood is precious to God«
and inquisition will be made for it ; but the blood
of the saints, and the blood of the martyrs of Jesus,
is in a special manner precious to him, and not a
drop of it shall be shed but it shall be reckoned for.
The great day of recompence for Sion's contro-
versy will be at the end of time, in the valley of
decision* when the long depending controversy, after
many struggles, will at length be determined ; when
everlasting tribulation shall be recompensed by the
Lord Jesus, to them that troubled his church, and
to them who were troubled, everlasting rest.^ The
Lord hasten that glorious day, and make as ready
for it !
But we may expect that it will be done, in part,
in this world. When God shall have performed his
whole work upon mount Sion, and upon Jerusalem,
his humbling, reforming work upon them, he will
then perform his saving work for them, and will
punish the fruit of the stout heart of the king of
Assyria, and the glory of his high looks :** the zeal
of the Lord of hosts shall do this. All the wTongs
done to Sion will be returned to those who did them,
and the cup of trembling will be taken out of the
hand of the oppressed, and put into the hand of the
oppressor.^ The arm of the Lord will awake as in
the days of old, and will put on strength ; that
mighty arm that humbled Pharaoh, Sennacherib,
Nebuchadnezzar, Herod, Julian, and other the
proud enemies of his church, will be made bare, in
our day, against the successors of these sons of
pride and violence. The papal kingdom in general,
that has for many ages been so barbarously oppress-
ive to the faithful worshippers of God, and the
French tyranny in particular, that has been remark-
ably so in our days, are the enemies, with whom, I
think, God has a controversy on Sion's behalf, and
the day will come that he will plead it
His controversy is,
(1.) For the sons of Sion, whom they [the perse-
cutors] have abused; the precious sons of Sion,
comparable to fine gold ; who have not only been
despised and thrown by as vessels in which tiiere is
no pleasure, but trodden down and broken to pieces
as earthen pitchers, the work of the hands of the
potter.<* How many excellent ministers and Chris-
tians have been sacrificed to the pride and malice
of the church of Rome, and with a rage reaching up
to heaven, numbered to the sword as sheep for the
slaughter! and the survivors either miserably en-
slaved in the galleys, and there dying daily, or buried
alive in dungeons, or forced to beg their bread in
strange countries: and shall not this be recom-
pensed ?
(2.) For the songs of Sion, which they have pro>
» 2 Thess. i. 6, 7.
elsa. H.12, sa
b Isa. X. IS.
<i Lam. iv. 2.
ENGLAND'S HOPES.
761
faned. This head is suggested by that instance of
the Babylonians' insolence, and contempt of the
Jews and their religion, when they upbraided them
ID their captivity with the songs of Sion : and, for
this, it follows. Daughter of Babylon, thou art to be
destroyed,* The contempt cast upon the pure wor-
ship of God as heretical, and the jest made of sacred
thiogSfis what God will reckon for.
(3.) For the powers of Sion's king, which they
have usurped. All the anointed offices of our Lord
Jesus aie boldly invaded by the papacy. His pro-
phetical office, by setting up an infallibility in pope
or councils; his kingly office, by setting up the
supremacy of the bishop of Rome over all churches,
and giving him the power of Christ's vicar, or his
rival rather, upon earth ; and his priestly office, by
making the mass a propitiatory sacrifice for sin, and
saints and angels mediators between God and man.
And shall not the crown of the exalted Redeemer
be supported against these usurpations ?
(4.) For the pleasant things of Sion's palaces
whif h they have laid waste. God will reckon for
the many churches they have demolished, the solemn
assemblies they have scattered, the administration of
ordinances they have restrained, and the fountains
of living water they have stopped up. God keeps
an account of all the mischief of this kind done at
anj time by the papal power and its adherents, and
will bring it all into the reckoning when the year of
rtoompences comes.
2. The year of release for God's captives, will be
the year of the redeemed ; and this is the year we are
wailing for. While we enjoy our liberties and op-
portanities, in peace and without check, we ought
to remember them who are in bonds, and to pray for
the turning again of their captivity ae the streams in
the south.
(1.) Oppressed consciences, we long to hear of
the release of. Of the many that through the force
of persecution have been brought to put forth their
hands unto iniquity, we hope there are some who
have not put forth their hearts to it ; but if the force
were taken off, would return to the true religion,
which they have in word renounced. The triumphs
of tyranny over those pretended converts cannot be
thought of by any good Christian, without the utmost
indignation ; for the worst of tyranny is theirs, who
take a pride in saying to men's souls, Bow down, that
ve may go aver ; ' insulting over conscience, and pre-
tending to command that : and though the utmost
point they can gain by all their violence, is that, as
it follows there, men lay their body as the ground, and
u the streets to them that go over, by external com-
pliances, while the soul remains unbended ; yet this
being a most grievous affliction, (as it is there spoken
of,) the freeing of the oppressed from this force will
t Pa. cxxxvH. 3. 8.
f Isa. 1i. S3.
be a most glorious deliverance. We long to hear of
the breaking off the yoke from off their necks, that
they may no longer be compelled to give that honour
to the creature that is the Creator's due, against
the conviction of their consciences; but may be
brought up out of that Egypt, to sacrifice unto the
Lord vrith freedom, though it were in a wilderness.
For, Is Israel a servant ? Is conscience a home-bom
slave, that it is thus spoiled,* thus imposed upon ?
No; it is God's Son, it is his first-born, and he
will maintain its privileges. Lord, bring their souls
out ofprisoti, that they tfusy praise thy name.^
(2.) Oppressed confessors, we also long to hear of
the release of. Humanity obliges us much, and
Christianity much more, to pity the distressed state
of those who are in bonds and banishment, in dun-
geons and in galleys, for the word of God, and for
the testimony of Jesus Christ. When will the time
come that the house of the prisoners shall be opened,
and every man's chains fall from his hands, that
a spirit of life from God shall enter into the dry
bones, that they may live ? The account we had some
years ago of the brave and daring struggles of the
Sevennois, was such a noise and a shaking, as we
thought portended the return of bone to his bone, and
a glorious resurrection of God's witnesses ; but that
affair, for aught we hear, is now asleep : God him-
self revive that work in the midst of the years, and
so hasten the year of the redeemed !
3. The year of the revival of primitive Christianity
in the power of it, will be the year of the redeemed.
This we wish, we hope, we long to see, both at home
and abroad ; not the establishment and advancement
of any party, but the extinguishing and swallowing
up of all parties in the prevalence of pure religion^
and undefiled, and the dominion of serious godliness
in the hearts and lives of all who are called by the
Christian name.
When the bounds of the church will be enlarged by
the conversion of Pagan and Mahometan nations to
the faith of Christ, and the spreading of the gospel
in foreign parts ; when the enlargement of trade and
commerce shall be made serviceable to the interests
of Christianity, as it is to our secular interests, and
the kingdoms of this world shall become the king-
doms of the Lord and of his Christ, and the Re-
deemer's throne shall be set up where Satan's seat is,
then will the year of the redeemed come.
When what is amiss in the churches of Christ
shall be amended, mistakes rectified, corruptions
purged out, and every plant that is not of our
heavenly Father's planting, shall be rooted up, and
the plants that are, shall be fruitful and flourishing ;
when the Lord of the temple shall sit as a refiner,
and shall purify the sons of Levi, and all the seed
of Israel, then shall the year of the redeemed come.*
% Jer. W. 14.
ii Ps. cxlii. 7.
i Mai. lii. 3.
762
ENGLAND'S HOPES.
When the word of the Lord shall have a free
coarse; when vice and profaneness shall be sup-
pressed, and all iniquity shall stop her mouth ;^
when virtue and piety shall be not only generally
praised, but g^enerally practised ; when in every
place the spiritual incense shall be offered, and a
pure offering with pure hands, and the principles
of our holy religion shall be copied out into men's
hearts and lives, then shall the year of the redeemed
come.
When the divisions of the church shall be healed,
and the unity of the Spirit kept entirely in the
bond of peace, so that Epbraim shall no longer envy
Judah, nor Judah vex Ephraim; when all shall
agree to love one another, though they cannot agree
in every thing to think with one another ; when the
Lord shall be one, and his name one, and all who
profess his name one in Christ, the great centre of
unity, then shall the year of the redeemed come.
In a word, when the Spirit shall be poured out
upon us from on high,> so that knowledge shall
triumph over ignorance, truth over error, devotion
over profaneness, virtue over all immoralities, justice
and truth over treachery and all unrighteousness,
and Christian love and charity over schism, bigotry,
and all uncharitableness ; then shall the year of the
redeemed come. But alas ! Who thall live when God
doeth thitf The Lord hasten it in its season.
II. What ground we have to believe that the year
of the redeemed, even the year of recompences for
the controversy of Sion, will come some time,
whether we live to see it or no.
That which I build upon is,
1. The justice and righteousness of that God who
governs the world, and whose kingdom ruleth over
all. If men are unrighteous, they shall find to their
cost that God is not. If men make nothing of their
word, God makes something of his ; and the un-
belief of men shall not make it void and of none
effect. Though clouds and darkness are round about
him,"" so that we know not the way that he takes,
verily he is a God who hideth himself; yet judg-
ment and justice are the habitation of his throne;
and so will it appear when the mystery of God shall
be finished, and the heavens shall declare his right-
eousness, and neither earth nor hell shall have any
thing to object against it Sooner or later the Lord
will be known by the judgment which he executes.
Look up, (my brethren,) look up with an eye of faith
to heaven above, and see the Lord God Omnipotent
upon a throne, high and lifted up ;® the throne of
glory, the throne of government, which he has pre-
pared in the heavens,? and established there, though
the heathen rage, and the floods lift up their waves :<i
and hence let us take encouragement to hope, that
in due time we shall see an effectual check given to
k Ps. cvi. 42.
a P». 1. 6.
I laa. zxxii. 15.
o Im. vi. I.
m Pi. xcvii. 2.
P Pi. ciil. 19.
the '* boundless ambition of France," as the procla-
mations often call it The universal Monarch will
not suffer himself to be rivalled and insulted bj a
bold pretender to an universal monarchy ; nor will
he, who alone is absolute, have the flowers of his
crown plucked by a pretender to absolute sove-
reignty. The humbling and abasing of such proud
men, treading them down, and hiding them in the
dust together, by which the great Jehovah proves
himself to be God ; and in which he glories, above
any thing, in his discourse with Job, out of the
whirlwind : Do thou do to (says he) and then will 1
alio confess unto thee,' And will he not do it io oar
day?
Look abroad, (my brethren,) look abroad with
pleasure upon this earth, and see it, as wild as it is,
and as bad as it is, under the government of a right-
eous God, whose eyes run to and fro through it, and
who does according to his will, not only in the armies
of heaven, who are not too high to be above his con-
trol ; but among the inhabitants of the earth, who
are not too mean to be below his cognizance. Thej
are mistaken who think God has forsaken the earth,*
and that he cannot judge through the dark cloud ; *
who say in their hearts, God hath forgotten, and, T^ou
wilt not require it. The day is coming when it shall
be so evident, that every man will own it : verily
there is a reward for the righteous ; verily there is a
God that judgeth in the earth,"*
Suppose we could not read the doom of the pa-
pacy, and the French tyranny, out of the depths of
the Apocalypse, we may read it out of the Proverbs
of Solomon, the plainest book in all the Bible ; for
there we are told, men's pride will bring them low ;
wealth gotten by vanity will he diminished ; he that
seeheth mischief it shall come upon him ; and whoso
doth violence to innocent blood, shall flee to the pit, and
no man shall stay him. And no word of God shall
fall to the ground.
The tender concern God has for his church and
people. His redeemed are very dear to him, and
he is jealous for them, as his portion, and peculiar
treasure ; he takes pleasure in their prosperity, and
in all their afilictions he is afflicted ; and he takes
what is done against them as done against himself:
and shall not he avenge his own elect, because they
are his own ? He who purchased the soul of his turtle
dove with the blood of his Son, will not deliver it
into the hand of the multitude of its adversaries J*
Especially, considering how much his own honour
is interested in the concerns of his church and peo-
ple. If they be abandoned and cast out of his care
what will the Egyptians say ; it will for ever dis-
grace the throne of his glory, and be the reproach of
his government ; so that how mean soever they are,
and unworthy he should do any thing for them ; yet,
q Ps. xcili. 2, a. r Job xl. 12-14. ■ Ezek. ix. 9.
t Job xxil. 13. u p& Iviii. II. ▼ Pa. Uxiv. 19.
ENGLAND'S HOPES.
753
DO doabty he will work for his own name, his own
great name, that that may not be polluted among
tbe heathen.
The many exceeding great and precious promises
which he has made in his word concerning his
cborcb, and on which he has caused us to hope : on
these our faith mast build, and we shall find them a
firm and never failing foundation. God has spoken
in his holiness,^ and we will rejoice in what he has
promised, it is all our own. He has promised, that
he Kill jud^e far kit people, and repent himself concern"
ing hit servants^ when he Meet that their strength is
gone.' That far the oppression of the poor, and the
sighing of the needy, he will arise and set them in safety,^
That the Redeemer shall come to Sion, and turn away
wigodliness from Jacob.* That there shall be no
more any priching brier or grieving thorn, nor any to
hurt or destroy in all the holy mountain.*
It was shown in vision to the prophet Daniel what
^reat havoc would be made, by persecuting powers
of the church in the latter times of it ; but at the
same time, the deliverance of the church and the
destruction of its enemies is foretold. Antiochus
shall be mighty, and shall wonderfully destroy the peo-
pUof the Holy One : and through his policy he shall
cauts craft to prosper in his hand, and he shaU magnify
himself in his heart ; and by peace (more than by war)
he shall destroy many, (who can avoid thinking of
the French king at the reading of this ?) but he shall
U broken without hand ;** or, as it is in a parallel
place, he shall eonu to his end, and none shall help
him,^ And of another great enemy, arising out of
the fourth kingdom, which seems to be the papacy,
it b said, that he shall wear out tfte saints of the Most
High, and think to change times and laws by an un-
limited power ; and they shall be given into his hand,
hj the divine permission, for wise and holy ends,
«a/i7 a time, times, and the dividing of time.^ But
what will come of him at last ? Shall he reign thus
for ever, because he clotheth himself with cedar ?*
No, the judgment shall sit, and they shall take away
his dominion, to consume and to destroy it unto the end.
The God of troth has said it, and shall stand firm.
Be that leadeth into captivity, shall go into captivity ;
and he that hiUeth with the sword, shall he hilled by
the sword, when his day shall come to fall : and in the
mean time, here is the patience and the faith of the
saints/
2. The performance of these promises to the church
in all ages: God has often delivered, always de*
livered at last, and, therefore, we trust he does and
viil deliver. After Israel's long affliction in Egypt,
^at house of note bondage, at length God came
down to deliver them, and gave an emblem of their
condition in a bash that burned, and yet was not
consumed. In the times of the judges, first one
I Rom. si. 26.
« Deut. sxxii. 90, y pa. xii. &.
• Is:i x1 ft b Dan. viii. 94. S&.
3c
enemy, and then another, mightily oppressed them,
for so many years ; but in due time God raised them
up a deliverer, and sent from heaven to save them.
The captivity in Babylon came to an end at the set
time. The treading under foot of the sanctuary, by
Antiochus, was limited to a certain number of days,
and then the sanctuary was cleaned.* Thus the
Jewish nation, as long as it continued the church of
God, though often distressed, was still delivered, till
by rejecting Christ and his Gospel, they threw them-
selves out of the church ; and now they wait in vain
for redemption from their present dispersion, and
cannot expect it till they shall look unto him whom
they pierced.
The Christian church has been often afflicted from
its youth up, groaned long under tbe yoke of the
pagan powers ; but in Constantine's time the year
of the redeemed came, when the great red dragon
was cast out, and his angels who adored him were
cast out with htm ; when idolatry was abolished,
and persecution came to an end, and that voice was
heard in heaven. Now is come salvation, and strength,
the kingdom of our God, and the power of his Christ.^
— ^Many have been the troubles of the followers of
Christ ; but the Lord has delivered them out of them
all. Now, God is the same yesterday, to-day, and
for ever ; he is God, and changes not ; his arm is not
shortened, his ear is not heavy, his love is not spent,
nor are his counsels changed : and, therefore, we
are sure, the year of the redeemed will come in due
time, and though it tarry we will wait for it ; for the
vision is for an appointed time, and at the end it shall
speahf and shall not lie.
III. What encouragement we have to hope that
the year of the redeemed will come shortly ; that the
rescue of the oppressed and the ruin of the oppress-
or is not far off ; that the progress and advancement
of the protestant religion in Europe, with the reviving
and flourishing of serious piety in all the churches
of Christ, are blessings at the door.
As to this, let me premise, that we ought to be
very sober and modest in our conjectures concern-
ing the time of the accomplishment of Scripture pro<>
phecies. Buxtorf, I remember, somewhere quotes
a saying of the Jewish rabbins, Rumpatur spiritus
eorum qui supputant temporar^Calculating the times
breaks the spirit. They have so long and so often
looked for the coming of the Messiah, and been dis-
appointed, that they curse him who fixes the time of
his coming. We despair not of the things them-
selves that God has promised ; but we presume not
to limit tbe Holy One of Israel, or to set him his
time ; we wrong the promise by doing so, and are
tempted to think, when Providence breaks our mea-
sures, it is the breaking of God's word, — and nothing
tends more to the breaking of our spirits : whereas
e Dan. xi. 49.
f Rev. xili. 10.
d Dan. vli. 25. 16.
ff Dan. viii. 14.
e Jer. xzii. Mi
h Rev. xtl 9. 10.
764
ENGLAND'S HOPES.
he that helieveth doth not mahe haste. Many who
have been peremptory in foretelling the time when
the year of the redeemed would come, have had the
mortification of living to see themselves mistaken.
If we look into ourselves, we shall find a great
deal to discourage us, and make us fear that this
glorious year is yet a great way off; so conscious are
we to ourselves of a frame and disposition of soul
that renders us utterly unmeet to share in the joys
of such a day. Our faith is weak ; our spirits are
narrow ; our prayers are cold and customary ; our
conversation loose and careless; and the things
which remain among us are ready to die. Iniquity
abounds, and the love of many is waxen cold. Our
own private interests, it is to be feared, lie nearer
our hearts than the great and general interests of
the kingdom of God among men. Our divisions are
very threatening, especially the mismanagement of
them: these are ill omens, and occasion many a
melancholy thought to those who seek the good of
the gospel Jerusalem. We now think ourselves
within sight of Canaan: but how justly might God
for our unbelief and murmuring hurry us back into
the wilderness again, and swear in his wrath that
we should never enter into his rest ? We should have
the more reason to fear these fatal consequences of
our present distempers, but that it is intimated to us,
that the Son of man will come at a time when he
shall find little faith on the earth,* that the divine
fidelity be the more magnified.
But for all this, we are not altogether without
hope, that the year of the redeemed may come
shortly : who knows but that this year, which we are
now brought to the beginning of, may in some
instances go far toward it? Though if it should set
us back, and prove a year of disappointment, we
must own that God is righteous ; yet if it should set
us forward, and make large advances towards it, we
shall have this to add to the comfort of it, tliat it
will be the answer of our prayers, and the crown of
our hopes in God at the beginning of the year.
I dare not build much upon the opinion of Mr.
Joseph Mede, and other learned men, (though I have
a great value for their judgment,) who compute the
period of 12G0 days, that is, years, so often spoken
of in the Revelation, which should end in the resur-
rection of the witnesses, and the downfall of Baby-
lon, to fall not many years hence. However that be,
1. It is plain that the measure of the iniquity of
the church's enemies fills apace : the powers we ar6
contesting with, after all the mortifications they
have been under, as if they had bid defiance to
repentance, seem to g^w more and more false and
treacherous, cruel and barbarous ; which cannot but
ripen their vintage apace for the great wine-press of
the wrath of God.^ That which hastened the descent
i Luke Tcviii. 8. k Rev. xlv. 19. i Isa. xW. 17.
■u Dan. iv. V7. » tsa. xzxiii. I.
of the king of Babylon down to the sides of the
pit, was, not only that he had made the earth to
tremble, and shaken kingdoms ; that he had made
the world as a wilderness, and destroyed the cities
thereof; but, which was worst of all, he opened not
the house of his prisoners,* that is, God's Israel,
whom he detained in captivity, those poor to whom
Daniel counselled him to show mercy, that it might
have been a lengthening of his tranquillity."
Well, when he who spoileth though he was noi
spoiled, and dealt treacherously with those who d^alt
fairly with him, shall cease to spoil, and shall fnake
an end to deal treacherously ;* not in a way of re-
formation, that we have more reason to pray for
than hope for, but so as that his measure shall he
full ; then expect that he shall be spoiled, and men
shall deal treacherously vrith him, that is, shall show
him that he has wretchedly deceived himself. Bahy-
lon's doom is, Reward her as she rewarded you.*
2. The present posture of affairs gives us a very
hopeful prospect The pride of the French king
has been much humbled of late, and his power
broken ; and (which is very encouraging) the great
things done against him, have been done chiefly by
protestant armies, which, we hope, will animate
protestant princes and states to unite for the support
of the reformation, that it may recover the ground
which in many places it has lost, and may (^in
more ; for many, we hope, will join themselves to
us, when they see that God favours our righteous
cause, and that he is with us of a truth.
For our future safety, Manoah's wife shall be my
prophetess : If the Lord had been pleased f kill us,
he would not thus have accepted and answered our
prayers, nor would he, as at this time, ha»e showed ns
such things as these.^
And for our further success and victory, even
Haman's wife shall be my prophetess : If Mordecai
he of the seed of the Jews, before whom thou hast
begun to fall, there is no remedy ; the seed of the
Jews will without fail be victorious, whenever the
scale turns in their favour; thou shalt noi prevail
against him, but shalt surely fall before Aim.^ As for
God, his work is perfect ; when he begins he will
make an end. What we have received from God
imboldens us to expect more ; when God brake the
heads of Leviathan' in pieces, he gave him to he tneat
to the faith and hope of his people inhabiting ike
wilderness, and so encouraged them to expect, that
they should inhabit Canaan shortly. God is plainly
selling Sisera into the hand of a woman.
IV. Nothing remains now, but to tell you in a
word or two, what is our duty in reference here-
unto. Have we all this reason to think that the
year of the redeemed will come, that surely it will
come quickly ?
e Rev. xTiii. 6.
1 Esth. v1. 13.
P Judg. xlli. S3.
r Ps. Ixxiv. 14.
ENGLAND'S HOPES.
756
I. Then let os be very earnest with God in prayer,
to hasten this glorious year. When Daniel under-
stood by books that the seventy years of Jenisalem's
desolations were just expirinj^, then he set his face
vilh more than ordinary ferroar and fixedness to
seek the Lord God by prayer and supplication, with
fasting.* When we see mercies coming toward as,
let as go forth to meet them, with so much the more
cheerfolness, by oar prayers. Men ought always to
^ay, and not to faint ;^ but, especially, at such a
time, that when God's beloved is delivered^ and- he
saves witk his right hand, we each of us may have the
pleasure of saying, with the Psalmist, God has there-
in answered me,^
Let our closets and families witness for us, that
we pray, that we pray daily, that we pray earnestly,
for the peace of Jerusalem, as those who prefer it
before our chief joy. Pray for the uniting of pro-
testants at home, and for protestant princes and
states abroad ; pray for the prosperity of our armies
and navies, and those of our allies ; pray for the
pouring out of the Spirit upon us from on high, and
then the year of the redeemed would soon come.
2. Let us prepare ourselves for the comfort of
those great things, which we hope God will do for
his church in our days, by bringing every thought
within us into obedience to those two royal laws of
holiness and lore. When we expect God to do
wonders amonf^ us, it concerns us to sanctify our-
selves.* I«et las carry on the holy war in our own
bosoms against sin and Satan, the world and the
flesh, with vigour, and pursuant to our baptismal
TOW, fight mamfaily under the banner of the Lord
Jesas ; then naay we hope that our prayers for the
prosperity of the war our nation is engaged in, will
be acceptable, and prevalent in heaven. But what
joy can we hawe of our triumphs over the French, if
we suffer our own lusts to triumph over us ? If in-
deed we desire the progress of the reformation in
the churches of Christ, let us show it by carrying on
• DaiLULS.
t LukexviU. l.
• Ps. eviii. 6.
the reformation of our own hearts and lives and
families. Remember that law of Moses, When the host
goeth forth against the enemy, then heep thyself from
every wiched thing, lest you undo by your sins what
they do by their swords.
3. Let us with patience wait for the year of the re*
deemed. If the days of our brethren's affliction
should yet be prolonged, and their deliverance be
deferred, yet let us not be weary, nor faint in our
minds. Though the year of the redeemed come not
in our time, the time we looked for it, yet believe, it
will come in the best time, the time that infinite wis-
dom has appointed ; and when it does come, it will
abundantly reoompense us for all our waiting. The
longest voyages make the richest returns ; and the
church's triumphs are the most welcome, when they
are the crown of great and long expectations : So,
this is our God, we have waited for himJ* Let us not
upon every disappointment, arraign either the provi-
dence of God, or the conduct of those in public trusts.
Leave it to God to govern the world, and to the queen
and her councils under him, to govern the realm ;
and let us in our obscurity be easy and satisfied, and
believe that all will end well at last
But if the year of the redeemed should not come
in our days ; if the carcasses of this generation should
fall in this wilderness, as justly they may for our
unbelief and murmuring, and we should not go over
Jordan to see that goodly mountain, and Lebanon :
yet let it suffice us, that those who shall come after
us shall enter into that rest. Joseph dies in Egypt,
but lays his bones in confidence that God will surel}'
visit Israel. Let us give all diligence to make sure
our eternal redemption, and then we shall be happy,
though we live not to see the glories of the year of the
redeemed on earth; and may depart in the pro*
phet Daniel's dismission. Go thou thy way till the
end be, for tliou shalt rest ; and, whatever thy lot be
on earth, thou shalt stand in thy lot, (and it shall
be a blessed lot,) in the end of the days."
V Josh. iii. 4.
w lia. zxT. 9.
s Dan. xii. IQi
Zc2
A SERMON
CONCERNING THK
WORK AND SUCCESS OF THE MINISTRY ;
Preached at the Tuealay Lecture, at Salters* Hall, June 25, 1710.
Lure x. 6, 6.
And into whatsoever house ye enter, first say, Peace be
to this house. And if the Son of peace be there, your
peace shall rest upon it ; if not, it shall return to you
again.
Prospect of success, as it is the spring of action,
so it is the spur to industry and resolution. Issa-
char, that tribe of husbandmen, would never bow
his shoulder to bear, and couch, as he does, between
two burthens, much less could he rejoice in his
tents of labour, but that he sees the land is pleasant,^
and from it he hopes to reap the precious fruits of
the earth : nor would Zebulun, that tribe of mer-
chants,be a haven of ships, and rejoice in his hazard-
ous going out, but that he expects to suck of the
abundance of the seas, and of treasures hid in the
sand.^ Whatever business a man has, he cannot
long oblige himself to abide by it, unless he can
promise himself to get by it.
N.ow it is worth while to inquire, what is the gain,
and what the success, which we, who are ministers,
have in prospect, and which we bear up ourselves in
our work with the prospect of. What is it which we
may feed ourselves with the hopes of?
1. Worldly advantages we must not promise to
ourselves, in common with the children of this
world : for the soldiers of Jesus Christ, though they
walk in the flesh, do not war after the flesh ;^ they
negociate the affairs of a kingdom that is not of this
world.
They who deal in secular business, think they
succeed well and gain their point, if they raise an
estate, and advance their families, and make to
themselves a name among the great ones of the earth ;
they rejoice because their wealth is great, and their
• Gen. xlix. H, 15.
« 2 Cor. X. 3.
b Deat. xxxiii. 19.
d 1 Cor. ix. H.
hand has gotten much, and say, Soul, take thine ease.
But the ministry, though it is the best calling, is the
worst trade, in the world ; that is, it will prove so to
those who make a mere trade of it, looking no
further than to get money by it, and to enrich
themselves.
We cannot propose to ourselves advantages of this
kind, for the same Lord who ordained, that they tcho
preach the gospel should live of the gospel^^ and live
comfortably, has also told them. In the world ye
must have tribulation.^ Nay, we may not make
these things our end in undertaking or prosecuting
this work : we debase our calling and contradict
our profession if we do. Shall we, who preach the
great things of another world to others, so far forget
ourselves as to seek great things to ourselves in this
world, when God in saying to Baruch has said to
all his servants the prophets. Seek them not ?^
2. Spiritual and eternal advantages in the other
world, if we be faithful, we may hope for, and en-
courage ourselves with the prospect of, in common
with all good Christians. If we be sincere, and dili-
gent in our work, and our hearts upright with God,
we shall have the favour of God, and the testimony
of our consciences for us, and eternal life in its
earnests and first-fruits abiding in us ; and it is
much our own fault, if we excel not in graces and
comforts, by our constant converse with divine
things. And if through grace we endure to the end
good and faithful servants, our Master's ** Well
done," the joy of our Lord into which we shall enter,
and the crown of life ^ which we shall receive when
the chief Shepherd shall appear,** will be an abun-
dant recompence for all our services and sufferings :
and we shall then say, we have had good success in
our work.
Let us therefore fear, lest such a rest, such a glory.
e John xvi. 33.
cr Matt. xxy. 21.
f Jcr. xlv. 5.
I Pet. V. 4.
A SERMON, &c.
767
being set before as, any of us should seem to come
short of it,* and lest while we preach to others, and
show them the way to heaven, we ourselves should
be shut outf and become cast away at last ;^ and,
being moved with this fear, let us walk very circum-
spectly, and take heed to ourselves, that we may not
ODly save those who hear us, but ourselves in the
first place. Bat,
3. There is a particular good success besides this,
which faithful ministers have in prospect, which they
aim at, and animate themselves with, in their work,
and that is, doing good to the souls of men ; and, as
instruments in the hand of God, serving the interests
of Christ's kingdom in the world. We are shep-
herds, we are vine-dressers, and we reckon we have
l^ood success, if the flock increase, and the vineyard
flourish, and be fruitful, to the honour of him who is
the great Owner of both. We are Christ's soldiers,
and if we be instrumental to curb and restrain the
enemies of his kingdom, and to reduce and protect
the subjects of it ; if by the blessing of God on our
ministry the ignorant be instructed, the simple made
wise for their souls and eternity, and the wise made
to increase in learning ; if the bad be made good,
and the good made better ; then do we prosper, and
then have we good success. This is that we should
faaTc in our eye, and which we should lay near our
hearts, with seriousness and concern to the last de-
l^ree. That is that, for the compassing of which we
should study and use the most apt and proper means,
and should willingly spend and be spent ; it is that
fmit of the travail of our soul, which, if we see it,
will be abundantly to our satisfaction,* and the pain
will be forgotten for joy of it ; but if we see it not,
the case is more sad than that of a miscarrying womb
and dry breasts," and because of it we go on in hea-
viness, nay, in bitterness of spirit."
But though so much of ^our comfort is bound up
in the success of our labour, yet we lie under this
disadvantage, above those of other professions, that
we are at g^eat ancertainty concerning it, and for
the most part very much in the dark. The physician
knows whether he cures his patietat or no, and the
lawyer whether be carries his client's cause or no :
but we preach, from day to day, to work upon the
hearts of men ; and though sometimes the eflect is
visible either one way or the other, some men's sins
<re open beforehaud^ and the good works of some are
likewise manifest be/orehand,^ some are much our
joy and crown, others much our grief and shame ; —
yet more often it is not so ; we cannot tell who are
savingly wrought upon, and who are not: but this
makes the foundation of God to stand sure. The Lord
hmps tkem that are hisj^ whether we do or no. And
in this matter, which cannot but be very much upon
our hearts, this text will give us both direction and
H«t». \y. 1.
■ Hos. ix. 14.
k 1 Cor. ix. 37. I Isa. lili. II.
n Ezck. lit. 14.
satisfaction : for it shows us how we must do our
duty, and then leave the success with the grace of
God, — as in the affairs of this life, we are to leave
it with the providence of God.
The text is part of the instructions which our Lord
Jesus g^ve to the seventy disciples, when he gave
them their commission ; for those two will go toge-
ther : Christ sends none on his errand, whom he does
not give in some measure to understand their mes-
sage. These instructions here are much the same
with those he gave to the twelve apostles ; and what
he said to them both in exhortation and encourage-
ment, he says in effect to all his ministers, excepting
some few things that were peculiar to the state and
work of those first preachers of the gospel.
My text will give us not only a fair occasion, but
good help too, to consider two things :
I. The work and office of ministers ; wherever
they come, they are to say. Peace he here,
II. Their success in the discharge of this office ;
which is according as they da or do not meet with
the sons of peace. And the opening of these two
things, I trust, by the blessing of God, may be of
some use both to ministers and people.
I. We may observe here, what the charge and
work of gospel ministers is, and what they are war-
ranted and instructed to do ; they are appointed by
the Prince of peace to be the messengers of peace,
and wherever they come, they are to say. Peace he
here. If a minister be asked, as Samuel was, Comes t
thou peaceahly, he may answer in the name of him
who sent him. Yes, peaceahly i^ and such their tem-
per and behaviour ought to be, as to be able to an-
swer so for themselves. They are heralds indeed
to proclaim war against sin ; but to the children of
men they are sent as ambassadors preaching peace
by Jesus Christ ;' who himself first came (as one
pleased he had such an errand to perform) and
preached peace to them that were afar off, and to
them that were nigh ;* and has appointed his minis*
ters as residents to negociate this great affair, while
time lasts, for so long the treaty will continue.
1. The ministers whom Christ here sends forth are
supposed to enter into private houses ; and that un-
der the character of Christ's ambassadors, and in
the execution of their office, — ^the business of which
they must be carrying on, not tfniy inte whatsoever
synagogue, but into whatsoever house, thc]^ enter.
We shall find them \n private houses, either because
thither their public preaching will be driven, or be-
cause thither they themselves will carry it.
(1.) Sometimes they were forced into such comers^
Though the message they brought had every thing
in it to recommend them to an universal accept-
ance, yet it is probable, in many places they were
not permitted to preach in the synagogues ; the rulers
o 1 IMm. V. 24, S5. p 9 Tim. 11. 19. 4 I Sam. xvi. a.
r Acts X. 38. ■ Eph. ii. 17.
r68
A SGRMON CONCERNING THfi
there who had a Jealous eye upon them would take
care to keep them thence ; and they then retired
Into private bouses, and preached to as many as
would come to hear them there. Those who cannot
do what they would for Ood and the souls of men,
must do what they can, and God will accept of
them.
The g^ospel of Christ is never the less honourable
in itself, nor should be ever the less acceptable to us,
for any disadvantageous circumstances of this kind,
which the preaching of it may be at any time re-
duced to. It is not the place but the heart that
God looks at.' It was in the house of Cornelius
that the Holy Ghost first descended, in the dew of
Peter's preaching upon the Gentiles. The master
of the feast sent his servants into the highways and
the hedges, to invite guests to the wedding supper.
And those who, in such a cloudy and dark day,
open their doors to God's ministers and people, out
of a sincere love to Christ and his gospel, whatever
inconvenience they may sustain, shall be no losers by
it in the end ; sure a church of Christ brought into
a house (and we often in the New Testament meet
with a " church in the house *') cannot but bring as
valuable a blessing along with it, though perhaps
not so sensible a one, as the ark of God brought into
the house of Obed-edom." Simon Peter was soon
repaid with a great draught of fishes, for lending
Christ his boat to preach a sermon out of,* and
(which was a better reward) was made a fisher of
men.
We have reason to be thankful to God that we
arc not reduced to Such straits as our suffering
brethren in France are at this day reduced to ; but
it is our wisdom to prepare for changes, and to re-
solve, that whithersoever the ark removes, we will
remove and go after it.*
(2.) They always embraced such opportunities of
spreading the gospel, and doing good to the souls
of men, as visiting people at their houses gate them.
Our Lord Jesus preached wherever he visited. Mary
heard his word, and Martha should have heard it,
in their own house.^ St. Paul, at £phesus, taught
not only publicly in the synagogue, and the school
of Tyrannus, but from house to bouse ;7 and the
apostles, at Jenisaletn, not only in the temple, but
ffi every house continued to teach and preach Jesus
Christ*
Private and personal application Would make our
public work the more successful; and some, per-
haps, will ^ve a more earnest heed to that which is
spoken to them, by themselves, about their souls and
their salvation, than to that which they only hear
in common with others. Peter must not only cast a
net, but sometimes cast a hook, into the sea, with
'^hich the fish may be caught that had escaped the
« AcUi. 24. u 3 Sam. vi. 12. ▼ Luke v. 3, 4. w Jnsh iii. 3.
A Luke X. 39. 7 Acts XX. ». * Acts v> 42/
net" And if the words of the wise be as iiiit7#, this
will help to fasten them, as naiU in a sure placed
Hereby we may come to know what people have to
say against being religious, and what their excuses
are with which they support themselves in a sinful
way ; and by giving suitable answers to both, may
help them over the particular difliculty that lies id
their way.
Thus, we may express more condescension and
compassion (two excellent principles in a minister)
than We can in our public administrationfl. Thus,
we may give more particular reproofs and admo-
nitions, counsels and comforts, suited to the case of
each person and family ; may, with that which is
indeed the tongue of the learned, speak a word in
season f and may learn the better how to direct the
arrow in public, that it may not alwilys come from a
bow druum at a venture.
But if the priesfs lips should keep knowledge^ and
have it ready to impart upon all occasions, the
people should seek the law at his mouth,^ and desire
instruction. Ministers would gladly give you the
best advice they can about your spiritual concerns,
if you would atk it, or give tkem an oppartunitg Jtfr
it ; and, when they come to your houses, or you are
in company with them, would ask, (as of old they
used to do of the prophet,) Wkat hatk the Lord an-
iwered thee? and, What hdth the Lord spoken?*
Watchman, what of the night ? They who would have
the benefit of an oracle must consult it.
2. They are instructed to say. Peace he to this
house; that is, to the inhabitants of it ; to all uniler
this roof; to the master of the family, for be he ever
so great he needs this blessing ; and to all the mem-*
hers of the family, for be they ever so mean they are
not excluded from this blessing. In Christ Jesus
there is neither bond nor free. Ig^atius's bishop
was to take cognisance even of the servants of the
families that belonged to his charge*
Peace be to you, was a common form of salutation
among the Jews ; but no doubt it is here intended
for more than a compliment, or a piece of civility
and good manners: it does indeed well become
Christ's ministers to be very respectful and obliging
to all. The just and undissembled expressions of
honour and tenderness to those with whom they con-*
verse, will not only be an ornament to their profes-
sion, but may help to gain them an interest in the
affections of people, improvable to the best purposes ;
as on the contrary, their ministry may be prejudiced
more than they are aware of, by a rude and morose
behaviour. But these words here< are to be used by
them in the same sense, and with the same solem-
nity that Christ used them to his disciples, after his
resurrection, when he stood in the midst, and said
unto them, once and again, Peace be unto gou ;' by
• Matt. xvii. 27. bEccl.xii.il. o Isa. 1. 4.
d Mftl. ii. 7. 4 Jer. zxiii. 37« r Johft %%, l»/3l.
WORK AND SUCCESS OF THE MINISTRY
759
which he lodged this peace with Diem, as a sacred
deposit, to be commonicated by them, as his agents,
to the cbarch : Peace be to you, and, in you, to all
belieren. Reoeiye the olive-branch of peace, and
carry it with yon to all nations ; receive from him
vho has authority to g:ive it, and who can conunand
peace to be the fruit of the lips, the fruit of your
lips.' They were to go into all the world, with these
words in their mouths. Peace he unto you. They
were for peace ; but when they spake, the world was
forward — with them, with Christ himself.
Nov the gospel they preach was an everlasting
gospel,' and Jesus Christ is, in it, the same to-^y
that he was yettertUy ; ^ and, therefore, what ikey
were to say, in the same name, we are to say, we do
say : Peace he unte you, I say, (the unworthiest of
all who are employed on this great errand,) Peace
he to tkii congregation ; Peace to everyone who hears
me this day. For my brethren and companions* eake^ I
viU now say, Peaea be unto you.^ That is,
(1.) We are to preach peace to all ; to publish
and proclaim the gospel of peace ; to notify to the
children of men the covenant of peace ; to invite
them to come and take the benefit of it, and for
their greater satisfaction to administer the seals of
it When the first-begotten was brought into the
world, the angels of heaven, in token of their com-
manion with the church militant, sang. Glory to
God in the highest , on earth peace ;"* and when he was
brought into Jerusalem, the disciples on earth, in
token of their communion with the church trium-
phant, sang. Peace in heaven, and glory in the high-
fil,'— 40 that both ^the upper and lower world
share in, and give thanks for, this peace. The mi-
nisten of the gospel bring good tidings, for they
publish peace.* Wo are warranted to make a gene-
ral offer of peace to all, upon easy and reasonable
terms: Peace, that is,
[1.] Reconciliation, — and no war. The case is
plain that sin has been the parent of disagreement
between God and man. As soon as ever man had
eaten the forbidden fruit, his God, who made him,
became his enemy and fought against him ;p in token
of which, a cherubim was set, with a flaming sword
that turned every way, threatening death, while he
l^ept the way of the tree of life.^ The quarrel is
hereditary; we are by nature children of wrath, be-
caase children of disobedience ; the broken law lays
OS under the curse, and sets the terrors of God in
array against as. And if God proceed in his con-
troTersy with as, it will certainly terminate in our
endless ruin ; for who knows the power of his anger ?
Bat is the breach wide as the sea, that it cannot
be healed? Is the case desperate? Blessed be
Cod, it is not ; the gospel we preach shows us that
f la. ItU. 19. h Pt. cxx. 7. 1 Rev. xlv. 6. k Heb. xtlL 8.
I Ps cxxil. ft Gal. ri. 16. m Luke ii. 14.
> Lake six. 3p. o isa. UL 7. p Ua. ]xiU. 10.
God'.s thoughts toward us are thoughts of peace ;''
that Christ undertakes to be our peace ; * and thus
the counsels of peace were between tJiem both.*^ It
discovers to us how satisfaction was made for the
violation of the first covenant, and a foundation laid
for a treaty of peace ; how the enmity was slain by
the cross of Christ, and a happy expedient found to
bring God and man together again in a new cove-
nant. Behold, we bring you glad tidings of great joy,
the best news that ever came from heaven to earth,
that God was in Christ, reconciling the world unto
himself^ There is not only a cessation of arms, and
a truce for a time, but methods proposed for a lasting,
an everlasting, accommodation; Infinite Wisdom
having found a ransom.
Now when we say. Peace be unto you, we thereby
proclaim to the rebellious children. That whoever
will may come and take the benefit of this act of in-
demnity; conditions of peace are offered them, which
they cannot with any colour of reason except against ;
God is willing to be reconciled to yon upon gospel
terms ; and, therefore, we as ambassadors for Christ
beseech you in his stead to be reconciled to him.^
You deceive yourselves into your own ruin, if you
say you shall have peace though you go on still in
your sins ;* but we court you to your own happiness,
when we tell you you shall have peace, if you re-
turn, and repent, and yield yourselves to the Lord.
The great God, by his prophet, has as.snred us, thnt
he is not implacable, for fury is not in him ; * (right-
eous he is, but not furious ;) yet witlial that he is
irresistible, and we are unable to stand before him,
for who would set the briars and thom» against him in
battle f which will be so far from giving check to a
consuming fire, that they will bring fuel to it ; be
will yo through them, yea, he will bum them together.
What must a man do then who sees himself ready to
be swallowed up by the divine wrath? The God of
heaven tells him what he must do : Let him take hold
on my strength^ (take hold by a lively faith on Christ
crucified, who is the power of God, and his arm re-
vealed,) that he mahe peace with me ; let him submit,
and return to his allegiance, accommodate himself
to his God, and to his duty, and he shall mahe
peace with me ; he shall have the comfort of it, and
all shall be well.
[2.] Riches, — and no want. It is not only the ex-
tinction of an unhappy controversy, but the settling
of a happy correspondence ; Peace be to you, is as
much as All good be to you. When the Psalmist
prayed for peace within Zion*s walls, he explained
himself in the next words, prosperity be within thy
palaces ;' and meant no less, when, for his brethren
and companions' sake, he said. Peace be within thee.
So when we say. Peace be to this assembly, we make
q Gen. iii. 34. r Jer. xxix. 11. « Eph. ii. 14. t Zech. vi. 13.
u s Cor. V. 10. V 2 Cor. v. 30. w Deut xxix. 10.
x IflL xxvii. 4» & y P>. czxii. 7, %
760
A siRMON CONCERNING THE
you in God's name a fair offer of life and all happiness ;
of all that which is agreeable to the nature of your
souls, as you are rational and immortal creatures, —
and to their necessity, as you are guilty and sinful ;
of tlie benefit of all those exceeding great and pre-
cious promises, which will make a portion for you,
9, portion for ever, for the life that now is, and that
which is to come.
Peace he to you, that is, prosperity, soul prospe-
rity, all the welfare of both worlds, the unsearchable
riches of Christ,^ and all that substance which they
who love wisdom are made to inherit ;^ not only food
that you may live, but gold tried in the fire that you
knay be rich.<= AH the treasures that are hid in the
new covenant, in that abridgment of it, God will
be to you a God ; they are all your own, if you please
to make them so by a lively faith. This spiritual
wealth and riches shall be in thathouse on which this
peace rests, even righteousness that endures forever.*^
Peace be to you, that is, comfort and joy, and a
holy serenity and satisfaction of soul, such as the
smiles of the world cannot give, nor its frowns take
away ; that peace which is the effect of righteous-
ness, even quietness and assurance for ever ;« ever-
lasting consolation, and good hope through grace.
This is that wine and milk, that nourishment and
refreshment for the soul, which are to be bought
without money and without price '/ that water of life,
of which we may take freely, abundantly, and free
of cost.> This day is salvation come to this house,^
so our Saviour himself explains this comprehensive
word : Peace be to this house, all the things that
ACCOMPANY salvation.
We arc in God's name to make a general offer of
this peace to all, not knowing to whom it belongs,
or who will accept of it : as Cyrus proclaimed liberty
to all the children of the captivity, though none
shook off their chains, but those whose spirits God
raised to go up. The offer is made to you this day,
and we beseech you that you receive not the grace of God
herein in vain. You are not sure that ever you shall
have another offer made you, and therefore, for the
Lord's sake, do not reject this.
(2.) We are to pray for peace to all ; not only to
make a tender of it, but to seek unto God for it.
Peace be unto you is the benediction, which with
grace, necessarily prefixed, the apostle Paul gives
to all his friends to whom he directs his epistles,
Grace be unto you^ and peace. And all the ministers
of Christ must give themselves to prayer as well as
to the ministry of the word,*' must speak to God for
yon, as well as /rom God to you. The priests under
the law were not only to teach the people the good
knowledge of God, but to bless them in the name of
the Lord, to bless them with this blessing in the text,
• Eph. iii. 8. b Prov. viii. 21. e Rev. iii. 18. d pg. cxii. 3.
e in. xxxii. 17. f laa. Iv. I. v Rev. xxii. 17.
h Luke XIX. 9. 1 Ezra i. 3, 5. k Acts vi. 4.
The Lord lift up the light of his countenance upon thee^
and give thee peace.^
Our prayers should be mixed vrith our preaching,
as St. Paul's are with his writing, in all his epistles.
A devout and pious ejaculation in the midst of a
discourse, may help to raise the hearts of those we
speak to, as well as our own. However, our preach-
ing must be both prefaced and attended with oar
prayers, else we do but half our work, nay, we do
none at all to any purpose. The watchmen on Jeru-
salem's walls must give God no rest, but continue
instant in prayer :*" and certainly we shall do so if
we be in good earnest in our work, and desire to see
the fruit of it ; for it depends entirely on the divine
blessing. We labour in vain, if. God say of us as he
did of some of the prophets of old, they shall not profit
this people at all:'^ nor will our pains in dressing the
vineyard turn to any account, if God command the
clouds that they rain no rain upon it.^ And the dews
of this blessing must be fetched down by prayer.
God will for it be inquired of, and it is fit he should.
It is certain that God's grace can bring people to
heaven without our preaching : but our preaching
can never bring people to heaven without God's
grace; and, therefore, we should be as much in
care, as much in eame.st, to pray for the operations of
grace, as to p^^opose the offers of grace ; and may
better expect in that way to succeed. If we cannot
preach people to Christ, let us endeavour to pray them
to Christ ; for in vain do we merely prophesy upon
the dry bones, saying, Oye dry bones, hear the word of
the Lord, for though the effect of it may be a noise
and a shaking, yet still there is no breath in them ;
we must therefore look up, by prayer, to the Spirit,
as the prophet did. Come, O breath, and breathe
upon these slain ;^ and if a spirit of life from God
enter into them, then, and not till then, we gain our
point. God can persuade Japhet to dwell in the tents
of Shem,<i when we cannot.
Let us therefore pray for the peace of the church
— ^the house — ^the heart — ^into which we enter with
the gospel : that is,
[1.] We must earnestly desire the welfare and sal-
vation of precious souls ; and not be cold and indiffer-
ent about it We know not God's secret vrill, and
therefore must concur with his revealed will ; by
which it appears, not only that he does not desire
the death of sinners, but that he most pathetically
wishes their life and happiness ; O that thou hadst
hearhened to my commandment ." says he ; O that
Israel had walhed in my ways /* And when they pro-
mised fair, O that there were such a heart in them /*
And thus should we stand affected : — '* Here are
precious souls, capable of eternal bliss, but in dan-
ger of eternal ruin ; O that we could prevail with
1 Numb. vi. 26. m Issu Ixii. C,
o laa. V. 6. p Ezek. xxxvii. 7—10.
r Isa. xlviii. 18.
• Ps. Ixxxi. 13.
B Jer. xxiil. 39.
q Gen. ix. 27.
t Deal. V. 39.
WORK AND SUCCESS OF THE MINISTRY.
761
them to flee from the wrath to come, and to lay hold
on everlastiDg life ! O that we might be instrumental
to snatch them as brands out of the burning, and to
present them as living sacrifices to God !"
We should earnestly desire the salvation of all,
and the iuectss of the gospel in the hands of others ;
St. Paul was the apostle of the Gentiles ; and yet
bis heart's desire and prayer to God for Israel is,
That they may be saved," and that the apostles of
the circumcision might see of the fruit of their
labours. But we should, in a special manner, be
wlicitons for the spiritual welfare of those to whom
tct are sent, and with whom we deal; the flourishing
of the vineyards which we are made the keepers of.
These were to the apostle as his children, his little
chiidreo, whom he had a particular tenderness for,
and of whom he even travailed in birth again to see
Christ formed in them ;* he was even pained to see
the accomplishment of his desires and hopes con-
cerning them. How greatly did he long after them
ti// m the bowels of Christ Jesus,'' The Lord fill all
his ministers with such a love as this to precious
souls ; that, as Titus did, we may walk in the same
spirit, in the same steps, with blessed Paul ; being
Hilling and glad, as he was, to spend and to be
spent for their good.'
[2.] These desires of the salvation of souls must
le offered up to God in prayer. We must look up
to God, and beg of him to pity and help those whom
we pity, but cannot help without his grace, that are
vet in the gall of bitterness and bond of iniquity,
<ind to deliver them from going down to the pit.
^\'e bring them the means of grace ; but we must
look up to him for a blessing upon those means, and
for grace to go along with them, to make them elTec-
taal. When as friends of the bridegroom, we court
the affections of souls for him, that they may be
(^spoused to him, we must do as Abraham's servant
did, look up to heaven for success : O Lord God of
my master Abraham^ T pray thee send me good speed
this day ;y let the message of peace be entertained,
and that faithful saying, which is so well worthy of
ail acceptation, be believed and accepted.
When we say. Peace be unto yon, we mean, The
Lord of peace himself give you peace, true peace,
all peace, always, by all means ;* that peace of God
vhich will rule in your hearts,* and make them holy,
and which will keep your hearts and minds,!* and
make them calm and easy. We can but speah the
^ords of peace, it is God only who can speak peace,
that can create peace, and in his hands therefore we
leave the work. We do but go, as Gehazi, with
Elisha's stafl^ which will not awake the dead child :
Day, Elisha can but stretch himself upon the child ;
he must look up to the God of life for the spirit of
life to enter into him.^ We cannot by any power of
■ Rom. X. 1. » Gal. iv. 19. w Phil. i. 1. » 2 Cor. xii. 15, 18
7 Gen. xxiv. 13. « 2The9s. iii. 1& a Col. iii. ly
our own make dead sinners alive, or drooping saints
lively ; we must therefore have our eyes up to the
Lord, to say unto them " Live,'*^-^^ijo say, as one hav-
ing authority, (for we can only show our good will,)
Peace be unto you,
[3.] It is good to let those we preach to know that
we pray for them. We must not only say to God,
Peace be to this house, but we must say it in the hear-
ing of those that dwell in it. St. Paul, in his epis-
tles, often tells his friends what those things were for
which he prayed for thein, that they might be en-
couraged to hope they should obtain those blessings
in answer to his prayers, and might with the more
boldness ask them of God for themselves. The
blessings which Christ's ministers pronounce on the
congregations of his people, is not to be thought
lightly of, but to be reverently waited for, and gladly
received, because God, in it, puts his name upon
them.* And if we in faith say Ameu to it, we may
hope that God will, and then we are blessed indeed.
We should take all opportunities to make those
we preach to sensible, how truly and earnestly de-
sirous we are of their eternal peace and welfare ;
that, if possible, we may awaken them to a due
concern about it, and convince them that we love
them, which will very much facilitate the entertain-
ment of our message. We should make it appear,
even to those who turn a deaf ear to our calls, that
nevertheless we dare not sin against the Lord in ceas-
ing to pray for them. Our Lord Jesus by his tears
and good wishes testified his good will to Jerusalem,
even when the things which belong to her peace were
hid from her eyes.'
We now see our work, and something of the
meaning of the words here put into our mouths ;
Peace be to this house. Peace be to this congregation.
The Lord help us to carry them through all our
preaching, and praying, with a sincere love to Christ
and souls.
IL What the success of ministers is, and is likely
to be, in their preaching and praying ; what is the
fruit of their labour, and what the effect of their
going thus from place to place, speaking peace
wherever they come, peace and truth.
As to themselves : — If they be faithful in the trust
reposed in them, and their hearts upright with God
in the discharge of it, whatever acceptance they and
their message meet with among men, they are sore
to be accepted of the LoVd,< and that they are am-
bitious of, and labour for. We are a sweet savour
unto God in those that perish, as well as in those that
aresaved,^ if we be sincere in doing our part. Though
we should not gain our point, yet we shall in no
wise lose our reward ; though it be not well succeed-
ed, if it be said, ^* Well done thou good and faithful
servant,*' we shall enter into the joy of our Lord,^
b PliH. iv. 7. e 3 Kinffs iv. 31 . 34. d Ezelc. xvi. 6. « Numb. vi. 37.
f Luke ux. 41. g 8 Cor. v. 0. h 2 Cor. it 15. 1 lAatt. xzv. 81
702
A SERMON CONCERNING THE
Our Master himself, thoug^fa as to tbe chosen rem-
nant, he was sure to see of the travail of his soal* to
his satisfaction ; yet, as to others, he had recourse
to this for his comfort. Though Israel be not gathered,
yet shall I be glorious.^ As we mast deliver our mes-
sage to those with whom we deal, whether they will
hear or whether they will forhear,' so when we come
to return an answer,, if we have delivered it faithfully,
we shall g^ve up an account of ourselves with joy,
though of many we give up our account with grief.
Though Wisdom herself calls, and yet is refused, she
will he justified of all her children,"* and glorified of
God ; and so shall Wisdom's maidens. But,
As to those to whom we minister : — ^the success is
varied ; not the same with all. On some, the peace
comes which we preach and pray for ; on others, it
does not. Some are the better for our preaching and
praying : to them the word is a savour of life unto
life," of life spiritual unto life eternal ; they are onr
comfort, and will be our crown. But others get no
good at all by the instructions given them, and the
pains we take with them ; even the word of life is to
them a savour of death unto death ; instead of mak-
ing them better it makes them worse, hardens their
hearts, and aggravates their corruption, and so they
are twice dead. ^ Those of the same family, the same
fraternity, who have had the same education, have
Bitten under the same ministry, and have given to
each other the right hand of fellowship, may yet
experience the effects of the word thas vastly dif-
ferent. Two in a bed together f^—one tahen for life,
the other left to perish. p
We are ready to think the case is so plain on re-
ligion's side, that with all to whom it is fairly stated
it should of itself carry immediate conviction ; that
Christ and holiness have such beauty in them, with-
out comparison, and without controversy, that all we
preach to should presently be brought to be in love
with them. But, alas, it is not so ; after all, many do
not believe our report ;** nay, few in comparison do.
As it was among Pharaoh's servants, some took the
warning given of the impending plague of hail, and
housed their cattle ; '' others did not, but left them
in the field ; so when St Paul preached, some be-
lieved the things that were spoken," but others be-
lieved not, though they were spoken with such con-
vincing evidence. Thus it has been constantly from
the d|iys of the prophets unto this day ; and thus it
will he : the good seed of the word falls on some
ground where it is lost and thrown away ; on other,
where it takes root and brings forth fruit. The
preaching of Christ and the apostles, was acceptable
and profitable to some, while others contradicted
and blasphemed it. And if we see the like still, we
are not to marvel at the matter.
i Isa. liii. n.
1 Ezek. ii. 6.
« Jude 13.
k In. xlix. 6.
m Prov. 1. 84. a 3 Cor. Ii. 16.
F Luke xvii. 34. n Isa. liii. I.
2. It is unknown to us what the success of oM
ministry will be, and perhaps what it is. When tbs
disciples were to say. Peace be to this homttj they
could not tell whether the Son of peace were there
or no ; nay, it may be when they became better ao|
quainted with the house, yet they could not with
certainty discover whether their peace did rest opoi
it, or no : The Lord hnoweth them that are his,^ bat
we do not. God did indeed assure Paul, for hill
encouragement to preach the gospel at Corinth, that
he had much people in that city." But, ordiDari]y,|
we cast the net into the sea, not knowing whetherj
any thing will be enclosed ; nay, oftentimes we toil
all night, and catch nothing, when we promised our-
selves a full draught* And, on the other hand,
after many disappointments, at Christ's word we let I
down the net, and enclose a great multitude.
Sometimes we meet not with the success we hoped
for. Those who seemed very willing to hear us, vet
we cannot persuade to heed us, nor to mix faith with
what they hear. We are to them as a lovely son^/
but that is all. Paul was called, by vision, to
Macedonia; and yet, at his first coming, there
appeared but a slender harvest to be gathered io.
Nay, those with whom we thought we had gained
our point, sometimes disappoint us, and prove not
as we expected ; the hopeful buds and blosaoms are
blasted, and no fruit is brought forth to perfection.
Those who seemed enclosed in the gospel net, slip
through again and are gone ; and after they had
escaped the corruption that is in the world, are agaio
entangled therein, and overcome ;' and forfeit the
peace we hoped should have rested upon them. It
was Christ's prerogative to know what was in men,
and what they would prove.
Sometimes ministers have better success than they
looked for. Nineveh repents at the preaching of
Jonah ; and the publicans and harlots were wrought
on by John the Baptist's ministry, notwithstanding
the great austerity of his conversation. The chorch
has sometimes been herself surprised with the motti-
tude of her converts, and has asked. Who hath be-
gotten those ff Who are these that Jig as a chud^
The beginning perhaps was small, and as a grain of
mustard seed ; but the latter end greatly increases.
The seed that seemed lost under the clods, springs
up a great while after. One labours, and another
enters into his labours ;* one hand lays a foanda-
tion, and another builds upon it. John the Baptist
was sent to prepare the way of the Lord, and mach
of the good effect of his ministry appeared when he
was gone. Many a minister does more good than
he thinks he does, more than he can know, and
more than perhaps it is fit he should know. It will
be all in good time to know what fish are enclosed
r Exod. ix. 90. • Acts xxviit. 94. t 2 Tim. ii. 19.
n AcU xviii. 10. ▼ Luke y. 6. w Esek. xxxiii. 31
« 9 Pet. i4. 20. y Isa. xUv. 91. t Isn. Ix 8. • Jolin iv. .•«.
WORK AND SUCCESS Ot» THE MINISTRY.
763
in the net when it is brought to shore. There is a
day in which the Kecrets of all hearts will be mani-
fested ; and let as jadge nothing before that time.
3. The success of our ministry will be according as
people «re. So much is intimated in the text ; ac-
cording as the inhabitants are sons of peace, or not,
accordingly our peace will, or will not* rest upon the
house. The physic operates according to the con-
ititotion of the body ; the same sun softens wax, and
hardens clay ; reeifntur ad modum recipienti» — the
effect depends «/Nm the temper with which it is re-
re»«c(. The same parables which made divine truths
mote plain and familiar to those who were humble
aod willing to be taught,^ made them more obscure
to those who were proud and prejudiced, and will-
ioglj ignorant* Christ himself is a precious stone
to tbem who believe ; but to them who be disobedi-
ent be is a stone of stumbling. There are scomers,
nbo, when we have naid all we can, will delight in
scorning, and fools who will hate knowledge ;^ but
there are Bereans, who are more noble and better
(lisposed,* wise just men» who will receive instruc-
tioD, and will be yet wiser, and increase in learning.^
)f oar gospel be hid, it is hid from those whose
minds Satan has blinded.t If it be revealed, it is
to those who have the spirit of wisdom and under-
standiog though they be but babes.^
4. The success of our ministry will be as God
fieuft ; according as he gives, or withholds, bis
grace. The word of God, like the rain, shall accom-
plish that for which he sends it,* and causes it to
come, whether (as Elihu says of the rain) it be for
nrrtetionn vr for his landj or for mercy f- but what-
ever errand it is sent upon, it shall not return to him
>oid. If Lydia attend to the things that are spoken
bj Paul, it is not' because he b an eloquent preacher,
or because she is a considerate hearer, but because the
Lord opens her heart.' Paul may plant j and Apollos
Mjr rafer, but it is God only that yiveth the increase.^
We have but the dispensing of the means of grace ;
and we must be careful and faithful in doing it ;
but we have not the dispensing of the grace which
is necessary to make those means effectual ; God
reserves that in bis own hand, and dispenses it ac-
cording to his own pleasure, as it is fit he should,
for it is his own* In this, our blessed Saviour him-
ielf acquiesced ; and thereby has taught us to do
^; Even so, Father , for so it seemed good in thy
n^Ar." Hath not the potter power over the clay ?
As to our success :
(1-) The text gives us encouragement to hope, that
^oc shall be the better for our praying and preach-
ing ; we shall meet with those who are sons of peace,
^ho are disposed to submit to the commands, and
k Matt. xlii. 13, 16. e 1 Pet. il. 7, 8. d Pror. I. 22.
• Acts xTii. II. f Prov. \x. 9. r 2 Cor. iv. 3. 4.
*> UatL Ki. 25. i Ua. W. 10, 11. k Job xx.t7ij. 13.
< Acts xTi. 14. m I Cor. iii. 6^7. • Luke x. 2h
qualified to partake of the privileges, of the gospel
peace. As Wisdom is said to be justified by her
children, so peace, to be welcomed by her sons ; and
on the houses where these sons of peace are, our
Master does us the honour to tell us, that our peace
shall rest. It is his peace ; but he is pleased to call
it ours, because we are concerned, in the first place,
to make sure an interest in it ourselves ; and because
we are intrusted to make a tender of it to others.
It is our peace, in the same sense that St. Paul calls
the gospel my gospel,^ because he was a minister and
messenger of it. If the master of the family be a
son of peace, your peace shall rest upon the whole
house ; they will all fare the better for his accept-
ance of your ministry ; Believe in the Lord Jesus
Christ, and thou shaU he saved, and thy house,^ And
the more diffusive your benign influences are, the
more satisfaction it will be to you. We may com-
fort ourselves with this, as St» Paul does, that we so
run, not as uncertainly, we so fight, not as those
that beat the air ;*> though some reject our message,
to others it will be acceptable ; so that whatever our
melancholy fears sometimes may be, we shall not
labour in vain, nor spend our strengtii for nought
and in vain. But,
Who are the sons of peace, on whose heads, and
hearts, and houses, the blessings of peace shall
come ? I answer,
[1.] Those who are so by the designation of the
divine counsel; the chosen of God, whom he hath
set apart for himself to be vessels of mercy.'^ We
read of those whom God has as his people, and whom
Christ has as his sheep,* who are yet to be effectu*
ally called, and brought home. As a son of death
is one destined to death, so a son of peace is one
predestined to peace. The elect are sons of peace i
for they are heirs of it, and were from eternity, in
the covenant of redemption, given to Christ who is
our peace, and the Prince of peace, to be his chil-
dren, to bear his image, partake of his nature, and
be under his tuition, and as such to be presented
to the Father ; Behold t and the children which
God has given me} My peace I leave with you. The
covenant of peace between God and man, is grounded
upon the counsel of peace which was between the
leather and the Son " from eternity, concerning the
salvation of the chosen remnant.
Now it is certain, that all who were given to
Christ, shall come unto him, and none of them
perish ;^ for he will be able to give a good account
of them all in the great day, and none of them shall
be missing. Therefore it is, that as many as were
ordained to eternal life shall infallibly believe,* for
the election shall obtain, though the rest be blinded,'
9 Rom. il. IS. p Acts x«i. 31. q 1 Cor. ix. 26.
r Acts xviii. 10. • John x. 16. t Heb. ii. 13.
u Zech. xvii. la ▼ John vl. 39, 4a.
w Acts xiii. 48. X Rom. xl. t.
764
A SERMON CONCERNING THE
because the foundation of God stands sure, and none
of his purposes are abortive. Those whom God has
ordained to glory shall be brought to it by the ordi-
nary means of grace and peace ; and ministers are
sent in pursuance of that design, that the purpose of
God according to election may stand J
[2.] Those who are so by the operations of the
divine grace. They are the sons of peace, in whom
God has wrought a gracious readiness to admit the
word of the gospel in the light and love of it ; whose
hearts are made soft to receive the impressions of it,
so that they are turned as clay to the seal. Those
come to Christ, and so come under the dominion of
this peace, whom the Father draws* by preparing
grace, and whom, though unwilling, he makes will-
ing in the day of his power,* by opening their un-*
derstandings, and making their hearts to burn within
them ; of which two great works of divine g^ace,
one on the intellectual, the other on the active,
powers of the soul, our Lord Jesus gave remarkable
specimens while he was here upon earth, after his
resurrection, Luke xxiv. 32, 45.
They are the sons of peace ; that is, qualified to
receive the comforts of the everlasting gospel ; in
whom there is a good work of grace wrought, that
whereas they were by nature vain, and carnal, and
worldly, are become serious, and holy, and heavenly ;
who are born again, bom from above, and partake of
a new nature. To those who are sanctified, and to
those only, we are commissioned to speak peace.
Therefore the apostolical benediction puts grace be-
fore peace ; Grace be unto you, and, then, peace.
Those only who have received the spirit of holiness,
are entitled to the consolations of God.
(2.) Wherein shall those who are thus the sons of
peace be the better for our ministry ? We are here
told, that our peace shall rest upon them, that is,
[1.] Our prayers for them shall be heard. And
even with an eye to our prayers, and in answer to
them, as well as to his own promises, and in per-
formance of them, God will bestow upon them all
that good which is necessary, and will be suflicient,
to make them happy for ever and easy now. When
we bespeak peace /or them, God will speak peace
to them, he will bless his people with peace ;*> will
pay out the legacy which Christ has left, by his
last will and testament, to all who are his disciples
indeed, upon our suing it out for them, — even his
peace.' This is an encouragement to us to pray
particularly for good Christians who are troubled in
mind, and are of a sorrowful spirit ; and to be hum-
bly earnest with God in prayer for them, when it
may be they cannot with any confidence pray for
themselves — that it is here promised that peace shall
be given, to all those to whom it belongs, in answer
f Rom. ix. 11.
bPB. xxix. n.
• Ps. Ixxxv. 8.
s John vl. 44.
« John xiv. 27.
• Ps. ex. a
d James t. ig.
f Ps. xcvii. n.
to our prayers ; so that the effectually fervent prayej
of a righteous man may avail mu^hr* and wha<
a joy may it be to us, if we thus become helpers ol
the joy of the Lord's people ! And though the an^
swer of peace does not come quickly, we must con*
tinue to pray and wait, and hearken what God tb«
Lord will speak ; for, sooner or later, he will speak
peace to his people and to his saints.* Light is
sown for them,' and in due time it will come up id
a harvest of joy, though it may be it was sown id
tears.
When we pronounce the blessing of peace upod
a mixed congregation, — as to them who are indeed!
the sons of peace, God will say Amen to the blessing,
will put his Jiat — let it be done, to it, " They are
blessed and they shall be blessed." We pray for
all, — God will hear us for those who are the children
of the covenant, and the promise ; as Abraham pnirs
for Ishmael,' and God hears him for Isaac. As the
hand of his wrath shall find out all his enemies ;^ so
the hand of his grace and blessing shall find oat all
his friends, wherever they are, none of them shall be
lost in the crowd.
[2.] Our preaching to them shall answer the end,
and be effectual. If they be the sons of peace, the
glad tidings of peace we bring shall instruct themJ
and increase their knowledge ; shall invite tbeoi to
Christ, and strengthen their faith in him ; shall work
upon their affections, and inflame their love to him ;
shall govern them, and influence their whole con-
versation ; shall comfort them, and enlarge their
hearts to run the way of God's commandments. Oar
peace shall come upon them as a light shining from
heaven to guide their feet into the paths of peace,
and in those paths ; nay, it shall come upon them as
power from on high, botli to rule their hearts,' and
give law to them ; and to keep their hearts,^ and
give comfort to them. It shall come upon them, as
the rain comes copiously upon the earth to water it:
and they shall drink in this rain, and bring forth
herbs meet for them by whom they are dressed.^
But O what a comfort is it, to be instrumental
in furthering the holiness, and joy, of the sons of
peace; in carrying the heirs of heaven forward
toward their inheritance ! Herein, we have the ho-
nour of being workers together with God ; and as
under shepherds, serving the gracious purposes of
the chief Shepherd, who gathers the lambs in his
arms, and carries them in his bosom."
[3.] The fruit of both shall remain ;" your peace
shall not only come, but rest, upon the sons of p^a<^^<
it shall continue with them, and they shall never
lose the power and benefit of it ; it is a good par^
which shall never be taken away" from those who
have it ; this peace shall take such deep rooting m
ff Gen. xvii. 18, 19.
k Phil. iv. 7.
B John XV. IS.
h Ps. xxL 8.
I Heb. vi. 7.
i Col iil. 15
nlsaxl. H
9 Luke X. *«■
WORK AND SUCCESS OF THE MINISTRY.
765
the sodI that it sball never be extirpated ; it shall
be a well of living water which shall still springy up
to life eternal.* Oar Saviour encouraged his disci-
ples with this, when he sent them forth into his har-
vest,—That they were gathering fruit unto life eter-
nal ;f in which both he who sows and they who
feap shall for ever rejoice together.
(3.) The text also shows us that we ought not to
be overmuch discouraged in our work, though there
be many who are never the better for our praying
and preaching. If the sons of peace be not among
those to whom we bring the glad tidings of peace ;
if those to whom we minister be wilful and obstinate,
and tarn a deaf ear to the calls of the word, and will
not hearken to the voice of the charmer ; if we can-
not fasten any thing upon them, to convince them
of their folly in a sensual indulgence of the body,
and a senseless neglect of their souls ; — ^they who
wtre filthy, are filthy still ; and all the day long do
we stretch out our hands in vain to a rebellious gain-
sajiog people.
Id this case, onr own hearts suggest to us many
sad thoughts : It is a temptation to us to question
tbe credibility and acceptableness of the truths we
preach, when there are so many who cannot be
biOQght to entertain them, and submit to them ; to
^aestioD whether it be any advantage to have the
oracles of God and the means of grace, and whether
it were not as good be without them, since to so many
vbo have them they are in vain. But we have ready
an answer to this temptation, What if tome did not
Mine ? (Nay, what if many did not ?) Shall their
viMff invalidate the covenant of grace and peace,
and meke the truth of God of none effect ? God forbid .'<)
We are told, previously, that so it would be ; and,
therefore, it ought not to be a stumbling-block to
Q& And the reason why they do not believe, and
are not sons of peace, is not because there wants
vsy thing to recommend this peace to them, but be-
cause their minds are blinded by the love of the world
ud the lusts of the flesh, and they will not come to
Christ for eye-salve, will not come to him that they
nisfat have life.'
It is likewise a temptation to us to question, Whe-
tber we have the presence of God with us in our
ninistiy, or no ? We are ready to say, as Gideon did,
If the Lord be with v#, where are all the wonders that
nrfatkert told us of?* the wonders that were wrought
^y the powers of the word, in casting down imagina-
^s, and bringing high thoughts into obedience to
Christ:* we now see not such signs; there are no
iMre any converts ; or, very few like the grape-
gieanings of the vintage.
As to this, the text intimates that which may en-
^^n^t as, and g^ve us satisfaction. If we meet
vith those who are not the sons of peace,
• Jolm IT. 14. p John iv. 38. « Rom. lit. 3. r John v. 40.
> Jod. vi. 11 t 2 Cor. x. 5. « I JohD v. IS. « laa. xlyiii. 20-n
[1.] It is true that our peace shall not come, or
rest, upon them, as it does upon them who are the
sons of peace ; our prayers are not heard for them.
We know not who have sinned unto death, while
there is life there is hope, and therefore we arc to
pray for the worst ; but if we did know, concerning
any, as certainly as Samuel did concerning Saul,
that God had rejected them, we should have very
little reason to pray for them. There is a sin, a sin-
ner, unto death; I do not say that he shall pray for
it.^ Our preaching speaks no comfort to them ; for
we are to separate between the precious and the vile.
And at the same time we say, God has redeemed his
servant Jacob, and they thirsted not when he led them
through the deserts, we must add, yet there is no peace,
saith the Lord, unto the wicked/ When this bless-
ing is pronounced upon the congregation, those in
it who are not the sons of peace have no part or lot
in the matter,^ it is not designed for them. Behold,
my servants shall eat, but ye shall be hungry.'^ It is
true, that grace and peace shall be with them all
who love the Lord Jesus Christ in sincerity ;f but it
is as true, that if any man love not the Lord Jesus
Christ, he is, and shall be, anathema : maran-atha,^
accursed : the Lord comes/ The blessing that rests
upon the sons of peace shall never come upon the
sons of Belial.
In God's name I therefore testify, to all who
hear me this day, If you do not submit your souls
to the sanctifying, commanding power of the gospel
truths, they speak, they bring, no peace to you.
You have no right to the blessings of the covenant,
nor can lay any claim to its comforts, unless you
come up to the terms of the covenant, and come
under the bonds of it. Those and those only shall
find rest for their souls* iu Christ, who are willing
to take his yoke upon them. You have many excel-
lent ministers, and a great deal of lively, serious,
powerful preaching ; you have precept upon precept,
and line upon line : but all this will bring no peace
to you, if you continue under the power of a vain
and carnal mind, — nay, it will but aggravate your
condemnation another day.
We dare not speak peace to those to whom the
God of heaven does not speak peace ; nor tell those
who go on still in their trespasses, they shall have
peace notwithstanding ; we should be false to God
and your souls if we did. However you may flatter
yourselves, we dare not flatter you, in a sinful way ;
we have not seen visions of peace for you, and
therefore must not speak words of peace to you. To
what purpose would it be to daub a wall with «fi-
tempered mortar,^ which would soon fall and bury
you, and us too, in the ruins of it? We must say to
every impenitent sinner, as Jehu did to Joram's mes-
senger, iv/iat hast thou to do with peace .^ True peace
w ActA vili. 91. s laa. xW. 13. 7 Eph. vl. 24. ■ I Cor. xvi. n,
a Matt. xi. ao. <> Ezek. xlii. 10, 16. e 3 Kings ix. is.
766
A SERMON CONCERNING THB
thou canst not hare withoat holiness. Be willing
therefore, and obedient ; and now at length, in this
thy day, understand the tkings which belong to thy
peace ; for, (blessed be God !) yet, they are not hid
from thine eyes.
[2.] The peace that does not find sons of peace to
rest upon shall turn to us again. And this ought to
satisfy us ; as it quieted David, when he prayed for
his persecutors, that though his Idndness did not
work upon them, nor were his prayers heard for them
perhaps, yet they returned into his own bosom.*'
Our peace shall turn to us ; that is,
(1.) We shall haye the comfort of having done
our duty to God, in discharge of our trust ; and of
having done our part toward their salvation, in love
to their souls. This will be peace to us, though it be
not peace to them. Abundance of peace we may have
in our own bosoms, if we have the testimony of our
consciences for us, that we have dealt plainly with
them, have given them fair warning of their misery
and danger by reason of sin, have said again and
again, O wiched man, thou shalt surely die f have
endeavoured to open to them the remedial law of
repentance toward God, and faith toward our Lord
Jesus Christ ; and have not wilfully kept back any
thing that was profitable to them ;' though we have
piped to them and they have not danced, have
mourned unto them, and they have not lamented.'
We have done what we could, to frighten them from
sin with the terrors of the law, and to allure them
to Christ with the comforts of the gospel ; but all in
vain, they have not been wrought upon either by
the one or by the other : yet their infidelity and ob-
stinacy shall be no bar to our acceptance with God,
who will have an eye to our sincerity, not to our
success.
. This peace will be our peace still, if we have
some good hope, through grace, that though we can-
not prevail with others to come to Christ, yet we
have ourselves an interest in him ; i)^nit we shall
save ourselves, though we save not all who hear us ;'■
that whatever becomes of them, we shall not be cast
away at last. If othere be not the better for our
labours, the peace may return to ourselves, if we be
the better; for we preach to ourselves, and must
edify ourselves ; and the less good we think we do
to others' souls, the more good let us endeavour to
get to our own souls, and then take the comfort of
it When those disciples returned, to whom Christ
gave these instructions in the text, though they had
had wonderful success, even beyond their own ex-
pectation, yet Christ directs them to rejoice more in
the assurances they themselves had of their own
bliss, than in their triumphs over Satan in others :
In this rejoice not, that the devils are subject to you,
but rather rejoice that your names are written in
A Psalm xzxv. 13. • Ezek. xxxili. S. f Acts zx. 20, 21.
ff Matt xf . IT. h t Tim. iv. 16. i Luke x. ao.
heaven.^ And this cause for joy every faithful min-
ister has, though he has not the success he wishes for.
(2.) We shall have commission to go on in our
work notwithstanding. Our peace shall turn to us
again ; not only to be enjoyed by ourselves, but to be
bestowed upon others, and communicated to them,
to the next we meet with who are sons of peace. If
one will not be wrought upon, it is to be hoped an-
other will. Though many disbelieve our report, yet
all do not ; there are some who will bid it welcome.
Though the body of the Jewish nation rejected the
gospel of Christ, yet at this present time/ (sajs the
apostle,) when the ferment is at the highest, and the
opposition given to the gospel is most violent, yet
there is a remnant according to the election of graee^
a remnant even of that nation, who are sons of peace.
And when the Jews thrust the kingdom of Grod away
from them by their unbelief, the Gentiles embraced
it with both arms. The peace which the apostles
made a tender of to them, but they refused, was still
in their hands, to carry to the Gentiles : Xo, we turn
to them.^
It is indeed a temptation to us, when oar message
is slighted, to say. We will go no more on this er-
rand ; as Jeremiah was ready to say, when his min-
istry was ridiculed, / will not mahe mention of the
Lord, nor speah any more in his name r"* but we must
never yield to any temptation of this kind, for woe
unto us, if we preach not the gospel, as we have op-
portunity, whatever the issue be. If men will not
hear us, our God will ; and will crown humble, ho-
nest labours in his service with comfort and glory,
though they should not be crowned with any re-
markable success.
(3.) We shall be witnesses against those who re-
fuse so fair an offer. Our peace shall return to us
again, as the summons is returned to the ofllcer, if
the party summoned is not to be found, that It may
be produced in evidence, that he was legally sum-
moned. The gospel is a testimony to us ;* but if we
receive it not, it will be a testimony against us.*
And the ministers of that gospel, who now follow
you with importunity from day to day, beseeching
you in Christ's stead to be reconciled to God, but
all in vain, will give up a sad account concerning
yon ; and yon will be upbraided with all the pains
they have taken among you ; it will all be brought
into the account, with a '* Son remember ;" that will
enhance the reckoning, and inflame the torment.
The servant who was sent to invite the guests to the
wedding supper, when he met with a repulse, came
and showed his lord all these things.** Ministers
bring in an account of the fruit of their labours.
While the sons of peace will be their joy and crown
of rejoicing, those who continue in a state of en-
mity will be for ever struck speechless by their testi-
k Rom. xi. 3.
n Matt. xxir. 14.
I AcU xili. 4S.
o Matt. X, 18,
m Jer. X. 9.
P Luke xlv. 21.
WORK AND SUCCESS OF THE MINISTRY.
767
mony against them 2 " Lord, we called, bat they re-
fiued ; we warned them, day and night, with tears,
bnt they stiffened their necks and hardened their
hearts, and sent ns away grieyed." Many a time
tbey complained of it at the throne of grace, and it
made their work go on heavily npon their hands,
their ^oals wept in secret for it ; but when they shall
testify it before the throne of judgment, they will
awfally applaud and acquiesce in the sentence past
npoD them, and be content to see them perish.
Let us now make some application of all briefly.
1. Let this awaken us who are ministers to be
faithful, and serious, and diligent in delivering our
message ; as those who are in some measure sensi-
ble of the vast importance of the work we are em-
ployed in, and the dispensation that is committed to
OL O that I coald stir up my own heart, and yours,
daly to consider the inestimable value of that trea-
sare which is lodged in us, though we are but earthen
Tessela ;** that peace which we are to bring in God's
name to mankind ; those talents with which we are
to trade till our Lord comes. Let us think who we
are in trust for: for Christ and his honour, and
the interests of bis kingdom among men ; for pre-
cioQs souls, and their everlasting welfare. We
deal in matters of life and death ; O let our care
and zeal be proportionable; and let us make a
business of our ministry, let us wait upon it,' and
give ourselves wholly to it,' as those who must give
accoant, — ^that our Lord when he comes may find us
doing, to doing.
If we be unskilful, and know not how to divide
the word of troth and peace aright ;' if we be un-
faithful, and soothe men up in their sins, or any way
handle the word of God deceitfully, seeking our own
things more than the things of Christ ; if we be
slothful, and unwilling to take pains, not affected
osrseWes with the great things of God with which it
is oar business to affect others ; if we be lifeless and
careless in praying and preaching, and defeat the
end of the matter of both by the slight manner of the
perfonnance ; — ^we shall have a great deal to answer
for another day. If the watchmen do not give wam-
ingr or not so that it is likely to be heard or heeded,
the sinners will perish ; but their blood will be re-
quired at the watchmen's hands."
And let us remember that we are to bring peace
vith us in all onr ministrations, that peace of God
vhich passeth all conception and expression ; and
therefore we ought to apply ourselves to that busi-
ness, and not meddle with things that belong not to
OS. We are ambassadors of peace ; let us not then
Mw discord, nor foment divisions ; for if we do, we
contradict our character, and forfeit the honour of
it Let us be at peace among ourselves, and covet
the blessedness of those who are peace-makers.
2. Let us, when we have done what we can, look
«2Cor. iv. 10.
r Horn. x)i. 7.
• 1 Tim. IT. 15.
up to God for the success. We ought earnestly to
desire that our labour may not be in vain, and to be
in care that nothing may be wanting on our part, in
order to the good effect of it ; we should do more
good if we were but more solicitous to do good, and
set ourselves to devise things proper for that end,
to choose out words wherevrith to reason with people
about their souls. But still we must depend upon
the blessing of heaven for their success ; and must
be earnest in prayer for that blessing. We can but
speak to. the ear, it is God only that can teach the
heart, and seal the instruction there.
When we go to study, let us pray to God to put a
word into our mouth that shall suit the case, and
reach the consciences, of those to whom we are to
speak ; to direct us both in the choice and manage-
ment of our subjects, to fill our hands, (as the He-
brew phrase for consecration,) that we may fill the
people's hearts, when we go to preach. Still we
need help from heaven to deliver onr message as be-
comes the oracles of God ; with purity, gravity, and
sincerity ; with an air of tenderness and humility,
as those who know the worth of souls, and our own
unworthiness ; and yet with an air of assurance, as
those who are confident of the truth of what we say,
and who know whom we have trusted. When we
have preached, we have but sown the seed ; still we
must look up to God to water it, and to give to every
seed its own body. When we proceed to pray, we
must fetch in the influences of the blessed Spirit, to
help us against onr praying infirmities. Nay, we
must look up to God for a blessing upon every word
of advice, reproof, and comfort that we give, that it
may answer the end.
And as we are to pray for the success of our own
endeavours, so likewise we must be earnest with
God in grayer for the ooncnrrence of his grace with
the labours of others. Thus we muMt help one an*
other ; and thus we may, though we are at a great
distance from each other, and cannot otherwise be
helpful. When the apostle forbids wishing <« good
speed '' to those who bring any other doctrine,^ it is
intimated, that it was usual with the primitive Chris-
tians and ministers to bid those " God speed " who
brought the true doctrine of Christ Those who la-
bour in Christ's harvest should be prayed for, as
of old the reapers were, by them who passed by ; 77m
blessing of the Lord he upon you ; we hUss you in the
nmme of the Lord,'' God speed the gospel-plough !
3. Let us be very careful that we do not, by any
irregularity in our conversation, hinder the success
of our praying and preaching, and defeat the ends
of them. If we be proud and vain, and loose in our
walking ; if we be intemperate, and indulgent of
the flesh ; if we be covetous, selfish, and worldly; if
we be contentious, peevish, and passionate ; or if
any corrupt communication proceed out of onr
t 2 11m. it. 1&. u Eiek. xxxiU. 6. v 3 John 10. v Pi. cxxix 8.
768
A SERMON, &c.
month ; — ^we pall down with one hand what we boild
ap with the other ; and not only tempt people, bat
even force them, to think, that we ourselves do not
believe what we would persuade them to believe ;
and when we appear most serious in our pablic per-
formances, do but act a part, and talk thus only be-
cause it is oor trade : we do also provoke God to
withdraw his presence from us, and to say, as he does
of those prophets who walk not in his counsels,
Tketf shall noi profit this people at alL*
Let our conversation be not only blameless and
harmless, but exemplary for every thing that is vir-
tuous and praise- worthy ; thus let our light shine,
that others may be taught, and guided and quick-
ened, by it. Then may we hope it shall be with us
as it was with Levi of old, who, while he walked with
God in peace and equity, tamed many away from
iniquity^
4. What success of our labours we have the com-
fort of, let God have all the glory of. Do we meet
with any of those to whom we minister in holy things,
who are awakened to a concern about their souls
and eternity, and are asking the way to Zion with
their faces thitherward?" Are there any of the
children we have catechized who hold fast the form
of sound words in faith and love, knd have we the
satisfaction of seeing them walk in the trath ? When
we look into the vineyards we are made the keepers
of, do we find that the vines do in any measure
flourish, and the tender grapes appear;* that the
souls we watch over prosper and are in health ? We
cannot but rejoice' herein, rejoice greatly; yet let us
rejoice with humility ; for I am sure we have nothing
to be proud of, nothing to boast of, but a great deal
to be ashamed of, and great reason to admire God's
gracious condescension, that he is pleased thus far
to own us, to honour us, though most unworthy. Let
us rejoice with thankfulness, with many thanks-
givings to God, whose strength is perfected in weak-
ness, and his praise ordained out of the mouth of
babes and sucklings. St Paul, in his epistles, gives
thanks to God for those churches that he had com-
fort in, and hopes of.
But let us rejoice with trembling, lest those whom
we think espoused as chaste virgins to Christ should
yet be beguiled, as Eve was, by the subtilty of the
tempter ; and let us always be jealous over them, as
Paul was over his friends, with a godly jealousy,^
lest it should prove at last we have bestowed upon
them labour in vain.'
6. What disappointments we meet with, let as bear
them patiently. Let us inquire whether we have not
been wanting in our duty, and be humbled for our
defects, and acknowledge that the Lord is righteous.
St. Paul owns, that by the miscarriages of those
among whom he had laboured, his God humbled him
s Jer. xxili. 32.
• Cant vii. 12.
7 Mai. ii. C
b 3 Cor. xi. 2, 3.
■ Jer. I. ft.
• lTbeiB.iil. ft.
among them ; ^ and the same good use we should
make of the same trial, let it help to hide pride from
us, and oblige us to depend upon the sufficiency of
divine grace, and not upon any thing in ourselves,
for without Christ we can do nothing.
When we suspect we do little good, yet let it be
a comfort to us that we are going on in the vtay of
our duty ; that we are presiding in solemn religious
assemblieSf/rom one new moon to another^ and from
one sabbath to another, and so are serving Christ and |
his glory in the world. Good may be in operation,
and we not aware of it; the gospel works like leaven,
silently and insensibly ;« and like the seed cast into
the ground, which grows up (we know not how) |
while we sleep, first the blade, then the ear, after
that the full com in the ear.' Nor let it be any un-
easiness to us, that we are kept in doubt and in the
dark concerning the success of our labours. When
the net is drawn to shore we shall see what is en-
closed ; what good fish, and what bad : ' and let us
judge nothing before the time ; the great day will
clear all, and we must wait till then.
Bat if there be those whose sins go before unto
judgment, who manifestly hate to be reformed, and
will go on frowardly in the way of their heart;
though we cannot but look upon them many a time
with a sad heart, yet in this we mast be satisfied,
that Ood will be glorified: if God be not honoured
by them, he will get him honour upon them, as he
did on Pharaoh. They to whom our labour is in vain
arc not sons of peace ; and, therefore, it should not
be expected that our peace should rest upon them ;
Christ will see his seed, and we must not think to .^ee
any other for ours. If divine mercy be not glorified
in their salvation, divine justice will be glorified in
their destruction ; and they will have nothing to say
for themselves^ nor will their ministers have any
thing to say for them : the dresser of the vineyard
who had interceded for the barren fig-tree, will be
pleased, if at length it bear frait, but if not, he gives
it up, Then after that thou shali cut it down,^
To conclude : Let this be an awakening word to
all of you. You are, in this world, probationers for
etemity ; accordingly as you are, now, sons of peace
or not, it is likely to be with you for ever. Are yoar
ministers desirous to have their peace rest upon you,
and are not yoa desirous of it ? Are they in care
about your souls, and will not you be in care about
them? Ton have life and death, good and evil, set
before you : choose life, that you may live, may live
for ever. But if you will not come up to the terms of
peace, but will perish in your rebellion, you cannot
say but yon have had fair waming given you of the
consequences of it, so that your watchmen have de-
livered their souls, and left your blood to lie upon
your own heads.
4 2 Cor. xii. 21. o Malt. ziii. 33.
r Matt. ziil. 48.
f BSark iv. 26~9S.
b Luke ziii. 19.
A SERMON
ON
THE PROMISES OF GOD.
PREACHED MAY THE 7th, 1710.
2 GoR. Tii. 1.
Having therefore these promises, dearly beloved, let
Iff deanse otareelves from all JiJlthiness of the flesh
end spirit, perfecting holiness in the fear of God.
It is the unspeakable privilege of all believers to
bafe, as a certain possession, the precious promises
of God. But under what notion have we the pro-
mises of God ?
1. We have them as manifest tokens of God's
favour towards us ; and every one of them are yea,
amen, in Christ Jesus our Lord.
2. We have them as fruits of Chrisf s purchase.
The Lord haying purchased us with his own blood,
ve have these promises prodaced by that inestima-
ble grace.
3. They are plain and ample declarations of the
l^ood-will of God towards men, and therefore as
God's part of the covenant of grace.
4. They are a foundation of our faith, and we have
tbem as such ; and also of our hope, on these wc
are to build all oor expectations from God ; and in
all temptationB and trials we have them to rest our
soqIs upon.
5. We have them as the directions and encou-
xagements of oor desires in prayer. Seek and you
^1 find, knock and it shall be opened unto yoa.
Wherefore they are the guide of our desires, and
the ground of oar hope in prayer.
6. We haYC them as the means by which the
$race of God works for our holiness and comfort,
for by these we are made partakers of a divine
nature, and faithy applying these promises, is said
to work by love.
7. We have the promises as the earnest and
assurance of fatare blessedness. By these eternal
life and glory is secured to all true believers.
And now, having observed these things, let as
reriew the blessed promises of God ; and
3 D
The first is, — He hath promised that we shall be
his people.
The Scripture, — Now therefore, if ye will obey
my voice indeed, and heep my covenant, then ye shall
be a peculiar treasure unto me above all people ; for
all the earth is mine, Exod. xix. 5.
The second promise, — ^That all our sins shall be
pardoned.
/, even I, am he that blotteth out thy transgressions
for mine own sake, and will not remember thy sins,
Isa. xliii. 25.
The third, — ^That our corruptions shall be subdued.
For sin shall not hare dominion over you ; for ye
are not under the law, but under grace, Rom. vi. 14.
The fourth,— That the Spirit of grace shall be
given us, to enable us for our duty in every thing.
/ will put my Spirit within you, and cause you
to walh in my statutes, and ye shall heep my judgments,
and do them, Ezek. xxxvi. 27.
The fifth,— That God will put it particularly into
our hearts, or circumcise our hearts to love him.
The Lord thy God will circumcise thine heart, and
the heart of thy seed, to love the Lord thy God with
all thine heart and with all thy soul, that thou mayest
live, Deut. xxx. 6.
The sixth, — ^That he will give us the knowledge
of his truth, and the comfort and the benefit of it.
Ye shall hnow the truth, and the truth shall make
you free, John viii. 32.
The seventh, — ^That Ke will unite our hearts to
himself and to each other.
/ will give them one heart and one way, that they
may fear me for ever, for the good of them and of
their children after them, Jer. xxxii. 30.
The eighth,— That he will be tender of those that
are weak.
He shall feed his floeh like a Shepherd: he shall
gather the lambs with his arm, and carry them in his
bosom, and shall gently lead those that are with young,
Isa. xl. 11.
770
A SERMON ON THE PROMISES.
The ninth,— That he will direct us in the way of
our duty.
Good and upright is the Lord: therefore will he
teach sinners in the way. The meek will he guide in
judgment, and the meek will he teach his way, Ps.
XXV. 8, 9.
The tenth,— That he will protect us from every
thing that is really evil.
The Lord shall preserve thee from all evil: he shall
preserve thy soul. The Lord shall preserve thy going
out and thy coming in, from this time forth and even
for evermore, Psa. cxxi. 7, 8.
The eleventh,— That he will supply us with all
good.
l^he young lions do lack, and suffer hunger: but
they that seek the Lord shall not want any good thing,
Ps. xxxiv. 10.
The twelfth, — That he will answer our prayers.
Whatsoever ye shall ask in my name, that will I do,
that the Father may be glorified in the Son, John
xiv. 13.
The thirteenth, — ^That he will silence our fears.
/ the Lord thy God will hold thy right hand, saying
unto thee, Fear not, I will help thee, Isa. xli. 13.
The fourteenth, — ^That he will bear us up under
our burthens.
Hie eternal God is thy refuge, and underneath are
the everlasting arms, Deut. xxxiii. 27.
The fifteenth, — ^That he will give us a sure and
lasting peace.
The work of righteousness shall be peace ; and the
effect of righteousness, quietness and assurance for
ever, Isa. xxxii. 17.
The sixteenth, — That he will admit us into fellow-
ship and communion with himself.
Blessed is the man whom thou ehoosest, and eausest
to approach unto thee, that he may dwell in thy courts:
we shall be satisfied with the goodness of thy fiouse,
even of thy holy temple^ Ps. Ixv. 4.
The seventeenth, — ^That he will give us the com-
fortable enjoyment of ourselves.
Ilis soul shall dwell at ease; and his seed shall
inherit the earth, Ps. xxv. 13.
The eighteenth, — ^That he will deliver us in and
under our troubles.
Because he hath set his love upon me, therefore will
1 deliver him: I will set him on high, because he
hath known my name. He shall call upon me, and I
will answer hi$n: I will be with him in trouble; I
will deliver him and honour him, Ps. xci. 14, 15.
The nineteenth, — ^That he will affect us in measure
and in mercy, when we have need of it.
I will be his Father, and he shall be my son. If
he commit iniquity, I will chasten him with the rod of
men, and with the stripes of the children of men :
but my mercy shall not depart away from him, as I
took it from Saul, whom I put away before thee,
2 Sam. vii. 14, 15.
The twentieth, — That he will spare us with the
tenderness of a fatherly compassion.
They shall be mine, saith the Lord of hosts, in that
day when I make up my jewels ; and I will spare
them as a man spareth his own son that serveth him,
Malachi iii. 17.
The twenty-first, — ^That he will not persist in his
controversy with us.
1 will not contend for ever, neither will I be alwayt
wroth : for the spirit should fail before me, and the
souls which I have made, Isa. Ivii. 16.
The twenty-second, — ^That he will speak comfort
to us when we are in sorrow.
/ will hear what God the Lord will speak : for he
will speak peace unto his people, and to his saints :
but let them not turn again to folly, Ps. Ixxxv. 8.
The twenty-third, — ^That he will proportion our
trials to our strength.
There hath no temptation taken you but such as is
common to man : hut God is faithful, who will not
suffer you to be tempted above that ye are able ; hut
will with the temptation also make a way to escape,
that ye may be able to bear it, 1 Cor. x. 13.
The twenty-fourth, — ^That he will put true honour
upon us.
Them that honour me 1 will honour, 1 Sam. ii. 30.
The twenty-fifth,— That he will feed us with food
convenient for us.
Trust in the Lord, and do good; so shalt thou
dwell in the land, and verily thou shalt be fed, ^s.
xxxvii. 3.
The twenty-sixth, — That he will clear up our in-
jured reputation.
He shall bring forth thy righteousness as the light,
and thy judgment as the noon^day, Ps. xxxvii. 6.
The twenty-seventh,— That he will comfort and
relieve us in sickness.
The Lord will strengthen him upon the bed €ff lan-
guishing : thou wilt make all his bed in his sickness,
Ps. xli. 3.
The twenty-eighth,— That he will prevent our
apostasy from htm.
/ will make an everlasting covenant with them, and
I wUl not turn away from them, to do them good ;
but I will put my fear m their hearts, thai they shall
not depart from me, Jer. xxxii. 40.
The twenty-ninth,— That he will make all events
conduce to our real welfare.
We know that all things work together for good to
them that love God, to them who are the called accord-
ing to his purpose, Rom. yiii. 28.
The thirtieth,— That he will perfect the work of
grace in us.
Being confident of this very thing, that he which
hath begun a good work in you will perform it until
the day of Jesus Christ, Phil. i. 6.
The thirty-fir.Ht, — ^Tbat he will be with us when
we are old, to bear us up under all our infirmities.
A SERMON ON THE PROMISES.
771
Eveu io yowr old age I am he ; and even to hoary
hairt in// / carry you : I have made, and I will bear ;
tven I wiil carry, and will deliver you, Isa. xlvi. 4.
The thirty-second, — ^That he will never desert us
in any exigence whatsoever.
For he hath said, I will never leave thee, nor/orsahe
thee, Heb. xiii. 5.
The thirty-third, — ^That he will give ns victory
oTer oar spiritaal enemies.
The God of peace shall bruise Satan under your
feet shortly, Rom. xvi. 20.
The thirty-foarth, — ^That he will recompense our
charity to the poor.
He that hath pity upon the poor, lendeth vnto the
Lord; and that which he hath given will he pay him
a^aiji, Prov. xix. 17.
The thirty-fifth, — That he will make up all our
losses for his name's sake.
Every one that hath forsaken houses, or brethren,
or sisters, or father, or mother, or wife, or children,
or lands for my natne's sake, shall receive an hundred-
fold^ and shall inherit everlasting life, Matt. xix. 29.
The thirty-sixth,— That he will let us live long
enoQ^h in this world, and give us a comfortable
prospect of a better.
With long life wiU I satisfy him, and show him my
sdt€tion, Ps. xci. 16.
The thirty-seventh, — ^Thathe will be with us when
ve come to die.
Yea, though I weslk through the valley of the shadow
tf death; I will fear no evU: for thou art with me;
tky rod and thy staff they comfort me, Ps. xxiii. 4.
The thirty-ei^^hth, — That he wiil receive our souls
ioto the arms of bis love.
But God will reeleem my soul from the power of the
$rine: for he shall receive me. Selah ! Ps. xlix. 15.
The thirty-ninth, — ^That he will take care of our
posterity when we are gone.
The children of thy servants shall continue, and tlteir
tttd shall he established before thee, Ps. cii. 28.
The fortieth, — ^That he will raise our bodies to life
This is the will of him that sent me. That every
<me which seeth the Son, and believeth on him, may
line trerlasting life ' and I will raise him up at the
•W day, John vi. 40.
The forty-first, — That he will own us in the judg-
ment of the great day.
Whosoever therefore shall confess me before men,
ffim will I comfese also before my Father which is in
^ten. Matt. x. 32.
The forty-second, — That he will put us into pos-
session of everlasting bliss.
And this is the promise that he hath promised us,
fren eternal life, 1 John ii. 25.
3 D 2
Repetition Text.
Having therefore these promises, dearly beloved, let us
cleanse ourselves from allfilthiness of the flesh and
spirit, perfecting holiness in the fear of God,
And now what shall we say to these things ?
I.— 1. Let us be thankful to God for all these
great and precious promises, that God should not
only do us good, but engage himself by promises
to do so.
2. Let us be ashamed of ourselves that we have
not lived more upon these promises.
3. Let us encourage ourselves with these promises
to go on cheerfully and resolutely in the way of our
duty.
4. Let us acknowledge the truth of God, and his
faithfulness to his promises. There hath not failed
one word of all his good promise. Sec. 1 Kings viii. 56.
5. We are concerned to treasure up these promises,
that we may have them ready to use when we have
occasion for them, to silence our fears, and to
strengthen our faith.
6. Behold, what need we have to live by faith,
through which, and by which, we make use of these
promises. God gives by promise that we may take
by faith ; therefore set about that work, and be much
in the exercise of it.
II. Here is our duty inferred from this privilege.
Let us cleanse ourselves from all filthiness of flesh
and spirit : by which is understood,
1. We must abhor that which is evil, and abandon
all sin with an holy detestation.
2. We must cleave to that which is good ; we
must perfect holiness in the fear of God. Observe,
The consideration of God's promises to us should
strongly engage us against all sin, and to all duty.
To show you what strength there is in this argument
taken from the promises, to abhor that which is evfl,
observe, (1.) We are bound in gratitude to please him
who has given us so many, so great and precious,
promises, Ps. cxvi. 12. What shall I render? Oh,
how great is his goodness which he hath laid up for
them that fear him ! God hath spoken in his holi-
ness, I will rejoice, Ps. cviii. 7. Observe, (2.) We
forfeit the benefit of God's promises if we do not
make conscience of, and endeavour to keep, his
commands. Let us therefore fear, lest a promise
being left us of entering into his rest, any of you
should seem to come short of it, Heb. iv. I.
III. We are taught the blessed fruits of these
promises.
1. These promises furnish us with strength and
grace sufficient against sin, and for duty. Turn
you at my reproof, behold, I will pour out my Spirit
upon you, I will make known my words unto you.
2. These promises speak the language of Caleb
and Joshua, who said, We are well able to overcome
772
A SERMON ON THE PROMISES.
the people, when they are about to enter into
Canaan; while the other spies discouraged the*
tribes. Thus we may say, through the strength of
divine grace, we shall be well enabled to overcome
all our spiritual enemies, namely, the world, flesh,
and devil, Ezek. xxxvi. 26. Observe it
3. God is faithful to these promises which he has
made to us. Therefore we must not be false to those
promises which we have made to him, Heb. x. 23.
Let us hold fast the profession of our faith without
wavering, for he is faithful that promised.
4. In having these promises we have great honour
put upon us, and we ought to carry it as becomes
us. God has promised to be to us a faithful God, a
loving, a tender Father. Let us not wander out of
the way of duty. If we have received the promise,
as Abraham did, we ought to do some great act, in
our obedience to his commands, as he did.
5. The promises secure to us an abundant reward
for our obedience ; therefore let us be stedfast and
immovable, always abounding in the work of the
Lord, knowing that our labour shall not be in vain
in the Lord, 1 Cor. xv. 58.
And now having observed these things concerning
the promises, let us explain fully the duty which is
inferred. It contains two parts,
I. To be cleansed from all filthiness of flesh and
spirit.
II. To perfect holiness in the fear of God.
I. We must be cleansed, &c.
1. Therefore let us look upon sin as filthiness;
let the grace of God, and the purity, not only of his
nature, but also of his word and promises, make
sin more odious and terrible than in the threatenings
it appears dangerous. In the promises, sin appears
loathsome, and filthiness itself. For, observe, (1.) It
is odious to God, contrary to that purity of nature
which appears in his promises, which should deter
us from sin, Jer. xliv. 4. Oh ! do not this abomin-
able thing that I hate. Gen. xxxix. 9, How can I
do this great wickedness and sin against God!
Observe, (2.) Look upon sin as that which unfits us
for communion with God; therefore, upon this
account, let sin become odious to us. Observe, (3.)
Sin in Scripture is called and compared to a wound,
to a plague, to leprosy, &c. and all to make us fear
and loathe it.
2. Let us cleanse ourselves from this filthiness, by
receiving the Lord Jesus Christ ; for it is he that
is made to us both righteousness and sanctification.
It is our duty to cleanse ourselves, but we cannot do
this without God's grace, and he will not do it with-
out our endeavours. This implies, (1 .) That we truly
repent of the sins which we have committed, and
loathe ourselves for them. Whenever we go to wor-
ship God, we must lie down in our shame, and abhor
ourselves, repenting in dust and ashes. (2.) That by
faith we apply the blood of Christ to our consciences,
and sprinkle them with it, and that we wash in that
fountain opened for sin and uncleanness. We read
that the Ammonites made themselves odious in the
nostrils of David, and so they hardened themselves,
that is, strengthened themselves, against him. Let
us not act so against God, but let us lie low before
the Lord, and make the Lord Jesus Christ our friend
to reconcile us to God.
3. Let us mortify the habits of sin, and parge oat
the old leaven, both in the head and in the heart
Get clear of our bad principles, that we may not
make so light of sin as we have done ; cleanse oar-
selves from corrupt fancy, cleanse ourselves from all
filthiness that is in the imagination. Great pains
must be taken with the heart, to get it clear of all
corrupt inclinations. Wash ye, make ye clean,
indulge no evil thoughts in your hearts.
4. Let us watch against all occasions of sin, that
is, all those things by which you have contracted
pollutions. Have no fellowship with the unfraitfal
works of darkness, but rather reprove them. Keep
at a distance from every thing which has the appear-
ance of evil.
5. Let us resolve for the future to have no more to
do with sin. Refrain from all acts of sin. Let
him that has stole steal no more, Eph. iv. 28. Let
him that has been drunk or unclean, be so no more,
Isa. iv. 4. When the Lord shall have washed away
the filth of the daughters of Zion, and shall have
purged the blood of Jerusalem from the midst thereof,
by the spirit of judgment, and by the spirit«of bam-
ing, that is, by a saving knowledge of, and a sin-
cere love to, God and his commandments, sabmit to
the Spirit's influences, or you will never get the
mastery over your sins and corruptions. Therefore
you must put on a holy resolution, and take the
kingdom of heaven by violence, for the violent take
it by force.
6. Our care herein must be universal. 'We must
cleanse ourselves, (1.) from all filthiness of the flesh,
from sloth fulness and the love of ease, from sensuality
and the love of pleasure, from gratifying the desires
of the body with forbidden fruit, or indulging them
too much, to the damage of the soul ; for even lawful
pleasures may turn into sin without due care and
watchfulness over ourselves, such as gluttony,
drunkenness, or seventh-commandment sins. (2.)
We must cleanse ourselves from all filthiness of the
spirit ; from pride, covetousness, and the love of the
world, from fraud, deceit, and injustice, Job xxxi. 7.
from all sinful anger, malice, hatred, and desire of
revenge ; for these are spiritual filthinesses, from all
which we must be cleansed.
II. We must perfect holiness in the fear of God.
1. We must be holy.
That is taken for granted ; for we cannot perfect
holiness unless we begin it. We must be holy.
What is that? (1.) We must be devoted to God, as
A SERMON ON THE PROMISES.
773
all holy persons and things ander the law were.
We mast be holinejis to the Lord. (2.) We must be
conformed to God's likeness, and to bis will. God's
holiness is his a{[jeement with himself; our holiness
is oar agreeableness to him. We must act in every
thing as becomes our relation to God, Col. i. 10.
That ye might walk worthy of the Lord unto all
pleasing, &c. and the image of God must be renewed
apon us ; be ye holy, saith the Lord, for I am holy.
;3.) We must be employed in the services and wor-
ship of God ; we must engage our hearts in all our
approaches to him ; we must employ our minds, and
all the powers of our souls, in all the inward acts of
inward worship, and in all outward worship also we
most not only bow the knee, but also the heart, before
the Lord; for heartless worship is vain worship,
God will not accept it, and we ourselves shall be no
gainers by it, so it most be in vain. (4.) We must
beengagedin tfae interests of God's kingdom amongst
men. To be holy, is to be on the Lord's side, and
to espouse his cause, to be his witnesses, to be cou-
rageous and valiant for the truth, to contend earn-
estly for it, for grreat is the truth and it shall prevail ;
God will own and honour those that do own and
bonoor him.
2. We must be sincere in our holiness, or per-
fecting holiness. For sincerity is our gospel perfec-
tion, as a good man said. I know no religion but
sincerity, this is uprightness. Walk before me and
be thou upright. By this is understood, (1.) We
mast be sanctified throughout The whole man must
be sanctified. The understanding must be enlight-
ened, the will bowed and brought into obedience to
the will of God, both to the will of his precepts to
do them, and to the will of his providences to sub-
mit to them ; and thus we stand complete in the
wbole will of God, that we may be sanctified in
body, soul, and spirit, and so be perfecting holiness
in the fear of God. (2.) The whole law of God
mast be regarded, and a respect had to it. Then
shall I not be ashamed, when I have respect unto all
tbj commandments, Ps. cxix. 6. Let my heart be
soond in thy statutes that I be not ashamed, v. 80.
I esteem all thy precepts concerning all things to be
right ; and I hate every false way, v. 128. O let us
laboar to be sincere to the day of Christ, like good
^d faithful servants waiting for the coming of the
Lord.
3. We must be growing and making progress in
boliness ; though we cannot perfect it in this world,
yet we must be perfecting it, that is, adding a
greater degree to a lesser, pressing forwards towards
perfection. (1.) The habits of grace must grow
more confirmed and rooted, our resolutions against
sin more settled, ^nd our resolution for God and
duty more steady. This is to perfect what is lacking
in our faith, 1 Thess. iii. 10. (2.) The actings of
grace must grow more and more vigorous and lively.
We must be more ready for every good work. We
must have more spiritual success in a lively exercise
to resist sin, and all temptations that would insnare
us. (3.) We must be more and more watchful, and
upon our guard. Let him that thinketh he standeth
take heed lest he fall. Therefore be not high minded,
but fear, Rom. xi. 20. We must never think our-
selves good enough, and safe enough, but must be
still growing wiser and better. (4.) We must be
actuated and animated therein by the fear of God.
That is, [I.] We must keep up a constant worship
of God in our families, and in our closets ; we must
be frequent in holy adorings and admirings of God.
This will be a good means of perfecting holiness, to
be in the fear of the Lord every day, and all the day
long. [2.] We must maintain a reverent regard to
his majesty and authority, and this will keep us from
sin ; when others make bold with sin, we must stand
in awe of God, as Nehemiah did, ch, v. 15. But
so did not I, because of the fear of God. 3. We
must have a continual dread of his wrath and vin-
dictive justice. A fear of God's wrath and dis-
pleasure will be a means of keeping ourselves in
the love of God, looking for the mercy of our Lord
Jesus Christ unto eternal life.
To conclude. The apostle directs his exhortation
to his dearly beloved, so do I to you, my dearly
beloved.
1. Apply the promises to yourselves, live upon
them, take them to be your heritage for ever. Both
you that are young, and you that are old, treasure
up the promises. 2. Apply the precepts to yourselves,
and live up to them, and be holy in all manner of
conversation. Keep a conscience always void of
ofience both towards God and towards man.
And now, brethren, I commend you to God, and
to the word of his grace, which is able to baild you
up, and to give you an inheritance among all them
which are sanctified, Acts xx. 32. And may you
be always looking unto Jesus, the Author and
Finisher of faith, till you come to be for ever with
him. Amen.
DISPUTES REVIEWED:
IN
A SERMON,
PREACHED AT THE EVENING LECTURE, AT SALTERS HALL,
ON LORD'S DAY, JULY 23rd, 1710.
Mark ix. 33.
What was it that ye disputed among yourselves by
the way?
Our Lord Jesas is here calling his disciples to an
account about a warm debate they happened to
have among themselves, as they travelled along,
upon a question often started, but not yet deter-
mined. Which of them should be the greatest? They
thought no other but that their Master should shortly
enter upon the possession of a temporal kingdom,
and all the pomp and grandeur of it, and they should
be preferred with him; but they could not agree
who should be prime-minister of state, and have the
first post of honour. It is a sad instance of the re-
mainders of corruption in the hearts even of good
people ; and shows that pride, ambition, and affect-
ation of worldly honour, are sins that do most easily
beset even Christ's own disciples ; which, therefore,
we should all carefully watch and strive against.
Probably our Lord Jesus overheard some words
that passed in this dispute ; for those who are hot
upon an argument are apt to speak louder than be-
comes them ; and when the temper is not kept within
due bounds, commonly the voice is not. But whether
he overheard them or no, he knew very well what
they had been talking of, and every word that had
been said, and, which was more than any man could
know, from what principle it was said, and what
more they would have said ; for as there is not a
word in our tongue, so there is not a thought in our
heart, though newly risen and started there, though
industriously suppressed and stifled there, but he
knows it altogether.* He is that essential, eternal
Word of God, who is a discemer of the thoughts
and intents of the heart, and before whom all things
are naked and open.** Let all the churches take
• Ps. cxxxlz. 4.
b Heb. iv. 12, 13.
notice of this. That our Lord Jesus not only knows
our work, but is he who searches the reins and
hearts.*^
And yet, though Christ knew what his disciples
had been talking of, he asked them what it was,
because he would know it from them, and would
have them to confess their fault and folly in it ; that
from thence he might take occasion to rectify their
mistakes, and to instruct and reason them into a
better temper.
Think not that my design from this text is to
arraign, examine, or inquire into any disputes or
contests that may be among you, of any kind ; for
as (blessed be God) I know of no particular occasion
fbr it, nor have any thing else in my eye, in the
choice of this subject, but what is common to ali ; so
if there were, I should think myself the unfittest
man in the world to be a judge or a divider. And
besides, if I should thus go about to take my Mas-
ter's work out of his hands, I should contradict that
which is my design — ^in putting this question to you.
What was it that you disputed among yourseltfes by the
way ? — and that is, to show you that our blessed Liord
Jesus does and will inquire into these matters, and
bind you over to his judgment.
Four things this text teaches us, who are all in
profession disciples of Christ, as we are baptized
Christians.
I. That we must all expect to be called to an ac>
count by our Lord Jesus.
II. That we must, in a particular manner, be called
to an account about our discourses among ourselves.
III. That, among our discourses, we shall especi-
ally be called to an account about our disputes.
IV. That, of all our disputes, we shall be most
strictly reckoned with for our disputes about pre-
cedency and superiority.
I. We must all expect to be called to an account
e Rev. ii. 19, 23.
DISPUTES REVIEWED.
776
shortly, by oar Lord Jesas, concerning the temper
of oar minds, and the coarse and tenor of oar lives,
now we are in ike way.
1. We are all now in the way, following Christ,
35 his disciples here, in contort. We are viator et
^tracellers^ under the conduct of our great Master,
towards the better country. And here we are upon
trial ; it is the state of our probation ; and according
as oar steps are, while we are in the way, our rest
will be when we are at our journey's end. It con-
cerns us therefore, what we have to do, to do it
while we are yet in the way ;^ and whatever we do
while we are in the way, to do it jrith an eye to our
end.
2. There will be a review of what passes in tfie
mi/f it will all be called over again ; every work
and every word will be brought into judgment, will
be weighed in a just and unerring balance, will be
produced in eyidence for us or against us. There
nill not need any repetition, every thing is now re-
corded in the book of God's omniscience ; and it is
enough that, in that day, the books will be opened,
and all will be judged out of those things which were
found written in the hooks, according to their works,'
It concerns as therefore, whatever we do in the wag,
to do it as those who must give account, and to con-
nder bow it will pass in the account ; how it will
look in the review ; that we may dread doing that
which will make against us then, and may abound
in that which will he fruit abounding to our account,'
and which we shall meet again with comfort, on the
other side death and the grave.
3. The account in the great day must be given ap
to oar Lord Jesus, for we call him Master and Lord^
as these disciples did ; and to him therefore we are
accountable, an scholars and servants, how we spend
our time. He is our Judge, for he is our Law-giver ;>>
and to him the Father has committed all judgment,'
particularly that in which he will judge the world
in righteousness by that man whom ho has ordain-
ed.^ Christ shall have the honour of it, and let all
^ood Christians take the comfort of it, that he who is
an advocate for all believers will be their judge : bat
withal, let it oblige us to the utmost care and cir-
cnmspection in our walking: we must therefore
labour to be accepted of the Lord, and approve our-
selves to him in our integrity, because we shall all
appear before the judgment-seat of Christ,' to give
account of every thing done in the body. God made
the world, by his Son ; and by him, as the fittest
person, he will judge the world.
Now this is a good reason,
(1.) Why we should judge ourselves, and prove
OQr own work, and see that our matters be right and
good against that day. Let us examine ourselves
concerning our spiritual state, that we may make
* Mail. ▼.25. • Eccl. xii. H. f Rev. xx. 12. % Phil. iv. 17.
blaa-zixiji. 22. i John v. 23. k Acts xvii. 31.
sure work for our own souls ; and often call our-
selves to an account concerning the way we are in,
and the steps we take in that way, that we may re-
new our repentance for whatever we find to have
been amiss, and make our peace with God in Christ
And if we would thus judge ourselves, we should not
be judged *" of the Lord. When we come to our jour-
ney's end, it will be asked, how we carried ourselves
in the wag. Let us tlierefore carry ourselves accord-
it>8>'y> ^^^ ponder tlie path of our feet.
(2.) It is a good reason why we should not judge
one another, or be severe in our censures one of
another : we thereby invade Christ's throne, for it is
his prerogative to call his disciples to an account ;
and though he designed them to be one another's
helpers, he never intended they should be one an-
other's judges. We must all stand before the jtidg-
ment-seat of Christ, and therefore must not judge
one another. We must be judged ourselves ; and
may expect to be judged with severity, if we be
severe in judging our brethren, for the measure wc
mete will be measured to us.° Our brethren like-
wise must be judged by the Lord Jesus, and, there-
fore, if we pretend to judge them, they are coram
non jvdice^before a judge without authority. Who
are we that we should judge another man's servant?
to his own master he stands or falls, ° and to his judg-
ment it is fit we should leave him.
IL Among other things that pass in the wag, we
must expect to be called to account for what we
have talked among ourselves. We are apt to make
a light matter of this ; and when we have talked at
random, what comes uppermost, without regard to
God or man, we think to turn it off with an excuse
that it was but talk, and words are but mnd: but we
wretchedly mistake, and put a cheat upon ourselves,
if that be true which our Saviour has told us, and
undoubtedly true it is, that not only for every pro-
fane and wicked word, for every false and spiteful
word, butybr every idle word that men speak, they
must give account in the day of judgment ; nay, and
so shall their doom be, for by thy words thou shalt
be justified, and by thy words thou shalt be con-
demned.p' Christ takes notice of what we say, now;
and we should think we hear him say to us when
we are in conversation, as he did to the two disci-
ples going to Emmaus, What manner of communica-
tions are these t/iat ye have one to another, as ye walk
and are sad,^ or, as ye sit and are merry ? Are they
such as become Christians? Are you not saying that
which must be unsaid again by repentance, or you
will be undone? And as Christ takes notice of it
now, so he will call it over again in the day of ac-
count.
What we talk among ourselves with the usual
freedom of conversation we do not expect to bear
1 2 Cor. V. 9, la
o Rom. xiv. 4.
m I Cor. xi. 31.
P Matt. xii. 36, 37.
n Matt. vii. 1, 2.
q Luke xxiv. 17.
776
DISPUTES REVIEWED.
of again; it is inter not — between ourselves, and
therefore we think we may allow oarselves a li-
berty. What is said under the seal of conversa-
tion, we think almost as safe in point of honour,
as what is said under the seal of confession ; none
but a tale-bearer, that great mischief-maker, will
reveal such secrets ;' but though it be talked among
ourselves, it cannot escape either the cognizance
or the judgment of our Lord Jesus.
1. If we talk any thing which is good among our-
selves, and which is to the use of edifying ;' which
manifests grace in the speaker, and ministers grace
to the hearers ; Christ takes notice of that, and we
shall hear of it again to our comfort, in that day
when those who thus confess Christ before men'
shall be owned by him before his Father, and
the holy angels. When they who feared the Lord
spake often one to another, for their mutual encou-
ragement to hold fast their integrity in a time of ge-
neral apostasy. The Lord hearkened and heard it, as
one greatly well pleased with it, and a book of remem-
brance was written before him, in which were entered
all those pious conferences of them that feared the
Lord, and thought upon his name ;" and the day will
come when this book, among the rest, shall be opened.
There is not a good word coming from a good
heart, and directed to a good end, but it is heard in
secret, and shall be rewarded openly, though, per-
haps, there are those now who ridicule and banter
such language. What is spoken for the edification
of others, will turn to a good account to ourselves :
and it will add to our joy in heaven, to have been
any way instrumental to help others thither. Nay,
if it should not reach their heart<i for whom it is de-
signed, yet the comfort of it will return into our own
bosoms ; and what was well intended for the honour of
Christ, shall not be overlooked in the day of account.
This should engage and encourage us to keep up
religious discourse, that it will be remembered to
our advantage in the accounts shortly, though we
may forget it ; as the righteous could- not say that
ever they saw Christ hungry, and fed him, or thirsty,
and gave him drink ;'' yet Christ will not forget it,
but will place it to account, as an acceptable service
done to him.
2. If we talk any thing that is ill among our-
selves ; if any corrupt communication proceeds out
of our mouths, dictated by the corruption of our
minds, and which has a tendency to corrupt the
minds and manners of others ; Christ observes that
too, is displeased with it, — and we shall hear of it
again, either by the checks of our own consciences,
in order to our repentance, or in the day of the reve-
lation of the righteous judgment of God, when, ac-
cording to Enoch's prophecy, the Lord shall come* to
reckon with sinners, not only for all their ungodly
r Prov. xi. 13. ■ Eph iv. 29. t Matt. x. 32. n Mai. ill. 16.
* Matt. XXV. 37. w Jude 15. > Pi. 1. 20. j Exod. xiii. 28.
deeds, but for all their hard speeches, spoken against
him. It will be asked sooner or later. What was it
that you said such a time, proudly, vainly, filthily,
that foolish talking and jesting which is not becom-
ing ? What was it that you said in such and such
company by way of reproach to your neigbboar,
when you sat deliberately, sat magisterially, and
spoke against your brother, and slandered those.*
whose good names yon ought to have protected ? or,
which aggravates it, by way of reflection on your
superiors ; reviling the gods, and speaking evil of
the rulers of your people,^ little thinking that a bird
of the air may carry the voice ? * Let this consider-
ation oblige us all to take heed to our ways, that
we offend not with our tongue, and to keep our mouth
as it were vrith a bridle,* that we may say nothing
but what we can bear to be told of again. And we
have need to beg of God, that by his grace he would
set a watch before the door of our lips,^ a double
watch upon the door of our hearts, out of the abun-
dance of which the mouth speaks, that nothing may
proceed from them to his dishonour.
III. As our other discourses among ourselves by the
way, so especially our disputes, will all be called
over again, and we shall be called to an account
about them. What was it thai ye disputed amonp
yourselves ? What was the subject of the dispute ?
and how was it managed? Disputing supposes
some variance and strife, and a mutual contradic-
tion and opposition arising from it. Disputing by
the way is falling out by the way, a thing directly
contrary to the charge which Joseph, as a tjrpe of
Christ, gave to his brethren, See that ye fall not out
by the way ;' and therefore we may expect to be re-
proved for it.
There are disputes that are of use among the disci-
ples of Christ, and which in the review we may re-
flect upon with comfort Did we dispute — For the
conviction of atheists and deists, and other the ene-
mies of our holy religion ; or for the confirmation of
those who were in danger of being drawn away by
their delusions ? Did we contend earnestly for the
faith once delivered to the saints,*^ and with meek-
ness and fear both instract others that oppose them-
selves,* and give a reason of our own hope that is in
usV Did we, fairly and calmly, discuss lesser mat-
ters in difference between us and our brethren, that
we might find out the truth, and have our mistakes
rectified ; or, if we cannot, hereby, come to be of the
same mind, yet we may see that even those we differ
from have so much colour of reason on their side, as
that they may still differ from us, and yet not forfeit
their reputation either for wisdom or honesty ? I>id
we, with prudence and mildness, debate our cause
with our neighbour himself, and not go forth hastily
to strive ;' did we tell him his fault between us and
« EccL X. ao. ».?>. xxxix. 1. b Pb. cxii. 3. c Gen. xlv. 34.
d Jude 3. • 2 Tim. M.9S. fl Pet. iii. \5. g Prov. xxv. 8. 9.
DISPUTES REVIEWED.
777
bim alone,** before we told it to the world or the
chordi, in order to a friendly accommodation?
Thes< are disputes which will pass well in the ac-
coant when Uiey come to he called over again.
Bat oar disputes are too often such, that when we
come 'x> be asked about them, as the disciples were
IifTe, ire shall, like them, hold our peace, as being
asbamcd to have them spoken of again, and haying
nothing to say in our own vindication : and (as the
town-clerk of Ephesus apprehended) when we are
called in question for the uproar, can show no justi-
fiable caase, whereby we may give an account of it*
Three things may occasion disputes among Chris-
tians, among ministers, neighbours, friends, rela-
tions, which, perhaps, when they come to be reflected
upon, as here, will be found to have a great deal in
them that was culpable : different opinions, separate
interests, and clashing humours.
1. Disputes commonly arise from difference of
9pinion, either in religion and divine things ; (about
which oftentimes the disputes and contests arc most
tiolent;) or in philosophy, politics, or other parts of
learning ; or in the conduct of human life. While
men differ so much in capacity, temper, genius, and
edacation, and different sentiments are received by
tradition from our fathers, it cannot be expected
that men should all agree in the same notions. The
same thing seen with different eyes, and by different
lights, may appear to one true and very good, and to
toother false and very bad, though both employ
their faculties about it with equaJ diligence and
sincerity. This cannot but give rise to disputes, for
ve are naturally forward (and sometimes over-for-
Tard) to clear ourselves, and convince others ; and
have such a conceit of our own judgment, as to
think that every body ought to be of one mind, and
that if they will be ruled by reason, they will be so:
for Tain man would be wise, would be thought to be
so, though he be born as the wild ass's colt.^
Bot these disputes are often such as we may
jutJy be ashamed of, when we come to look back
Qpoo them.
(1.) Upon account of the matter of them. What
vas it that we disputed among ourselves ? What was
it we were so bot and eager about?
Perhaps it was something above us, about the
mtare and attributes, the counsels and decrees, of
Ood ; and the operations of his providence and
pace ; and the person of the Mediator : those secret
things which belong not to us : * things which we
^ not understand, nor could : things which it was
presumption for us to dispute about ; for the angels
vith an awful reverence humbly desire to look into
them,*B as not pretending to be masters of them. And
the p-eat apostle, who had been in the third heavens,
Dot only owned that the words he heard there were
ii Matt, xfiii. 15.
1 Detil. xxix. 29.
I Acts xix. 40.
B 1 Pet i. 19.
k Jobzi. IS.
n 2 Cor. xli. 4.
unspeakable,*^ but was so much at a loss to express
himself concerning the work of redemption, though
it is in some measure revealed, that despairing to
find the bottom, he sits down at the brink, and adores
the depth of that mystery : O the depth of the wisdom
and knowledge of God 1^0 what reason have we with
Job to abhor ourselves, and to repent in dust and
ashes, because, like him, in our disputes with our
friendSjP concerning the reasons and methods of
God's proceedings, we have darkened counsel by
words without knowledge; and have uttered that
which we understood not, things too wonderful
for us.
Perhaps it was something below %u, not worth dis-
puting about, especially, with so much warmth and
violence : it was a trifle, a mere strife of words,<i a
dispute de lana eaprina — about a thing of no value ;
as if the matter were started only for want of some-
thing to wrangle about ; so inconsiderable a thing,
that which way soever it goes, the costs are much
more than the damage. In the reflection, we may
justly blush to think that we should make so much
ado, so great a noise, about nothing.
Perhaps it was something foreign to us, that we
were no way concerned in ; some matter of politics
it may be, which belongs not to those of our rank and
station, but must be left to wiser heads, whose busi-
ness it is to deal in things of that nature. Our Lord
Jesus after his resurrection twice checked his dis-
ciples for a vain curiosity :— once in inquiring con-
cerning one another's affairs; when* Peter asked
concerning John, What shall this man do ? Christ an-
swered him, What is that to thee? Follow thou me ?'
— and another time in inquiring concerning God's
counsels. It is not for you to know the times or the
seasons,*
Perhaps it was something indifferent; like the
controversy among the primitive Christians concern-
ing the observing of days, and making a distinction
of meats,' which the apostle himself does not think
fit to determine, but leaves each side to practise ac-
cording as their judgment was, without imposing
upon either, since they might be of either mind, and
yet be accepted of God ; only he forbids them to fall
out about it, or to despise or judge one another.
(2.) Upon account of our management of them.
When our disputes among ourselves by the way
come to be reviewed, it will be found that the mis-
chief was done not by the things themselves, con-
cerning which we differed, but by our misma]#ge-
ment of the controversy.
Our Master will be displeased with us if it be
found that we have been hot and fierce in our dis-
putes, and have mingled our passions and peevish
resentments with them ; if a point of honour has
governed us more than a point of conscience, and
o Rom. xi. 33. p Job xlii. 3, 6. q 1 Tim. vi. 4.
r John xxi. 22. • Acta i. 7. t Rom. xiv. 2, kc
778
DISPUTES REVIEWED.
we have contended more for victory and repatation,
than for tmth and daty ; if we have contended about
things of small moment for, or against, them, and
have neglected the weightier matters of the law and
gospel ; if we have spent more of oar zeal on matters
in difference than they deserve ; and have lost the
vitals of religion, in our heat abont circamstantials,
and have disputed away oar seriousness and devo>
tion, What then shall we do when God riseth up ? and
when he visiteth, what shail we answer him ?**
If in our disputes for the truth, we lie against the
truth, and speah deceitfully for God, the good inten-
tion will be so far from justifying the lie, that the
lie will condemn the good intention, and convict it
of hypocrisy ; for if the intention were really good,
such a practice would be abhorred. If we have the
itch of disputing, and a spirit of contradiction, that
is certainly one of those foolish hurtful lusts, from
whence come wars and fightings. If we receive our
brethren who are weak to doubtful disputations;* and
love to perplex and puzzle them, and run them
aground with objections against what they and we
believe ; it shows a great contempt both of the truth
and of their souls, and is a jesting with both. If we
judge, and censure, and condemn our brethren who
are not in every thing of our mind, and though we
call ourselves disciples, set up for masters, many
masters;'' if we give reproachful language, and call
foul names, which commonly betrays the weakness
of the caose, and is ingloriously pressed into the ser-
vice to mak^ up the deficiency of argument ; we
shall have a gpreat deal to answer for, when all our
disputes shall be called over again by our Master.
2. Many disputes arise from separate and intei'-
fering interests in this world. Neighbours and rela-
tions quarrel about their rights and properties, their
estates and trades, their honours and powers and
pleasures ; Meum and Tuum — My rent and Thy
bond, are the great subjects of dispute, and engage
people in endless strifes. The first dispute we
read of in the primitive church was about a money-
matter ; the Grecians quarrelled with the Hebrews
because they thought their widows were neglected in
the daily ministration^ Many disputes of this kind
happen, which will be inquired into as well as those
about differences in opinion ; and therefore it con-
cerns us to reflect upon them, that whatever we find
to have been amiss in them may be repented of.
We may, in godly sorrow, quarrel with ourselves,
an^gustly, for our unjust, unbecoming quarrels with
our brethren :
Ask then,— What was it that you disputed about
with such a neighbour, or such a friend, at such a
time 1 Perhaps you disputed that which yon ought
to have yielded withdut dispute, a just debt or a
rightful possession, which you thou^t to have car-
B Job xzu. 14.
Y Rom. xiv. 1.
w James iii. 1.
ried, by dint of opposition, against equity. Perhaps
you disputed about something very trivial, and of
small value, which was not worth controvertiiig, but
which if the right were indeed of your side, you might
have receded from it for peace* sake, without any
detriment to yourselves or families. Perhaps the dis*
pute might have been prevented, or when it was be*
gan, might quickly and easily have been accommo-
dated, with a little wisdom and love ; as the strife
between Abraham and Lot was soon ended, and the
matter compromised by Abraham's prudent conde-
scension.y A little yielding would pacify great
offences, and put an effectual stop to that threaten-
ing mischief which sometimes a little fire kindles.
Review your law-suits. And it may be you will
find, that how stiff soever you were in the heat of the
prosecution of them, your cooler thoughts tell jou
they were not managed as become Christians ; you
did not try to end things, as you ought to have done,
in an amicable way. Perhaps they were be|^u
rashly, and in passion ; and then no wonder if tbcy
be carried on unfairly, and that which was a hasty,
sudden passion in the beginning of the quarrel, is in
danger of ripening into a rooted malice before the
end of it, and they who at first pretended that they
designed only to right themselves, at length, as their
resentments have grown more and more keen, are not
ashamed to own that they are resolved to avenge
themselves.
These disputes, as they are most common, so they
are most scandalous, among relations, and those
who are under particular obligations to love one
another. And whatever keeps brethren from dwell-
ing together in unity, is very provoking to Christ,
who has made brotherly love the livery of his family :
and it is very hardly removed : for a brother offended
is harder to be won than a strong city, and their con^
tentions are as the door of a castle >** witness Jacob
and Esau.
3. Some disputes, and hot ones too, arise merely
from passion and clashing humours,wheTe really there
is nothing of judgment or interest in the case.
Some indulge themselves in a crossness of temper,
that makes them continually uneasy to their rela-
tions, the nearest, the dearest, and to all about
them. They love to thwart and disagree, and to dis-
pute every thing, though ever so plain, or ever so
trifling. Many make their lives, and the relations
wherein they stand, uncomfortable by this ; especi-
ally when both sides are of such a spirit : one will
have their humour, their saying, and the other will
have theirs, and so they are ever and anon disput-
ing which shall be greatest, and instead of aiming
to please, are contriving to displease and contradict
one another.
But do such consider, that they must give an ac-
s AcU vi. 1.
J Gen. xfi). 8. 9.
» Pror. xviii. 19.
DISPUTES REVIEWED.
779
couDt to Christ for all these disputes among them-
itket by ike way ; that they will all be called over
again? How ill does it become the disciples and
followers of the hamble Jesos to carry things with a
bigh hand, imperiously and with rigour, toward
tbeir inferior relations ; not suffering them to speak
for themselves, nor willing to hear reason from them.
How ill does it become the worshippers of the God
of love to be envious, and spiteful, and ill-natured,
and quarrelsome with all they have any dealings
with ! The father of the prodigal, when his elder
son was out of humour, angry, and would not come
in, did not dispute with him, chide him, and threaten
bim, though he very well deserved it ; but he went
out and entreated him,* spoke to him smoothly, and
50 brought him into good temper again : which is
written for our learning^ that we may go and do
likewise, but writhal for our $hame that we have not
done so. By the account which the Scripture gives
of some peevish passionate disputes, it appears that
notice is taken of the height to which the ferment of
the spirit rises at such a time. When the men of
Epbraim quarrelled with Gideon upon a point of
honour, it is left upon record, that they did chide
rithkim ikarply^h though by his exemplary mildness,
as well as by his eminent services, lie deserved better
at tbeir hands. When, in a like case, Judah and
Israel fell out, it is observed, that the wards of the
Mm of Judah werejlercer than the words of the men
f*f Israeli And if it be so indeed, that an account
u kept of the sharpness of our chiding, and the
fierceness of oar words, we are concerned by true
repentance to judge ourselves for it, that we may
not be judged of the Lord.
And whatever we find has been amiss in our dis-
putes of any kind, let it be amended for the future.
(1.) As far as we are able to make a judgment,
let us see to it that we have truth and right on our
side, in all our disputes, and not be confident any
farther than we see j ust cause to be so. We must not
only never contend for that which we know to be false
and wrong, but also never for that which is doubtful,
or which we do not know to be true and right. Let
OS not wrong our consciences in any of our contests ;
Qor say we believe that to be true, and therefore
dispute for it, which really we do not believe to be
$0; nor demand that as our own, which we know or
baTe reason to suspect we have no g^od title to ; nor
deny that to another which we cannot but think is
justly bis.
And if, in the progress of any dispute or contro-
Tersy, it be made to appear to us, at length, that we
were mistaken, and in the wrong, we must be ready
to acknowledge it, thankful to those who have dis-
covered it to us, and not ashamed to let fall the con-
troversy. And we have a false notion of honour, if
» Luke XV. 38.
b Judg. viii. 9. e 3 Sam. xix. 43.
we think this will be any reai disparagement to us ;
for certainly St Paul showed more true courage,
and merited more true praise, when he said, / can
do nothing against the truth,^ than Goliah did, when
he defied all the armies of Israel.
(2.) In matters of doubtful disputation : while we
are contending for that which we take to be right,
let us at the same time think it possible that we may
be in the wrong. When we contend for the great
principles of religion, in which all good Christians
are agreed, we need not fear our being in a mistake ;
they are of undoubted certainty. We know and are
sure that Jesus is the Christ, But there are many
things that are not so clearly revealed, because not
of so much moment, in which the truth indeed lies
but on one side, and yet wise and good men are not
agreed on which side it lies. Here, though we both
argue and act according to the light that God has
given us, yet we must not be over-confident of our
own judgment, as if wisdom must die vri th us.
Others have understanding as well as we, and are
not inferior to us ;* nay, perhaps, they every way
excel us, and, therefore, who can tell but they may
be in the right ? However, they argue and act ac-
cording to the light they have, which we ought to
pay a deference to, so as not to condemn all those
for weak men, or bad men, who are not in every
thing of our mind, and will not say as we say. Job
in dispute is not unwilling to put the case. Be it
thai I kave erred J
In matters of fact on which right depends, it is
possible we may be mistaken ; Humanum est errare
— to err is kuman. Words may be misunderstood
and misapprehended ; and the wisest, and most
cautious and observing, may be guilty of an over-
sight, and may forget something that would very
much alter the case ; and, therefore, it will be no
credit to our wisdom and goodness to be too positive,
too peremptory, as long as there is a possibility of
our being deceived. Never let our assertions go be-
yond our assurances, nor let us give that as certain
and great, which was given us doubtful and little ;
but be very wary in what we maintain, not only for
our reputation's sake, lest our neighbour search us
and put us to shame, but for conscience' sake, toward
God, who hates a proud look, and a lying tongue ;v
two very bad things, that commonly go together, to
support one another.
(3.) Let us keep the full possession and govern-
ment of our own spirits, in all our disputes. Let us
carefully suppress all inward tumults, whatever pro-
vocation may be (pven us; and let our minds be
calm and sedate, whatever argument we are engaged
in. Let no contradiction put us into a heat or dis-
order ; for when passion is up, we are not so capable
as we ought to be, either to hear reason or to speak
d 2 Cor. xili. & e Job xil. a. # Job xix. 4. % Prov. vi. 17.
780
DISPUTES REVIEWED.
it, nor is it likely we shoald either convince or be
convinced of truth and right. Meekness and mild-
ness of spirit do as mach befriend a cause, as they
are the beauty and ornament of its advocates.
If we contend for that which is wrong, the jnore
passionate we are, the greater is the sin of the con-
tention, and the more there is of the image of the
devil upon it, who is not only the father of lies
and falsehoods, but a red dragon, and a roaring lion.
But if we have truth and right on our side, that
needs no intemperate heats and passions for the sup-
port of it, nor can have any real service done it by
them. The cause of heaven can never be pleaded
with any credit or success by a tongue set on fire of
hell. The wrath of man tDorks not the righteousness
of God.^ Parties may be served by fury and vio-
lence, but the common interests of pure Christianity
will certainly be prejudiced by it. Christ was there-
fore fit to teach us, and we are invited to come and
learn of him, it is not said, because in him were
hid all the treasures of wisdom and knowledge, though
that is certainly true, but because he is meek and lowly
in heart,^ and can have compassion on the ignorant ;
and herein all who undertake to instruct others
must study to imitate him. And this is the likeliest
way to gain our point, if indeed we be in the right ;
for the words of the wise are heard in quiet, more than
the cry of him that rules among fools}"
(4.) Let us never lose the charity we ought to have
for our brethren in our disputes of any kind, nor vio-
late the sacred laws of it. Our Lord Jesus foresaw,
and foretold, that the preaching of his gospel would
occasion much division, that it would set men at
variance,^ and be the subject of much dispute ; and
therefore he thought it very requisite to bind the
command of mutual love so much the more strongly
upon his followers, because there was danger lest it
should be lost in these disputes : he makes it one
of the fundamental laws of his kingdom, the new
commandment. That we love one another; and the
livery of his family, by which all men might know
who are his disciples. See how these Christians love
one another.
Let us, therefore, in all our disputes keep ourselves
under the commanding power and influence of holy
love ; for that victory is dearly purchased, that is
obtained at the expense of Christian charity. Let us
honour all men, and not trample upon any, nor set
those among the dogs of our flock, whom, for ought
we know, Christ has set with the lambs of his. Let
us never bring a railing accusation against any :*"
Michael the archangel, though he was sure in the
dispute he had right on hi^ side, and the glory of
God was nearly concerned, and it was with the devil
that he contended, yet he would not thus attack his
adversary. The scourge of the tongue has driven
h James i. 90.
1 Luke zii. 51.
1 Matt. xi. 29.
m Jude 9.
k Bccl. iz. 17.
n I Cor. i. 90.
more out of the temple than ever it drove into it.
Let us always put the best construction on men's
words and actions that they will bear, not digging
up mischief, as evil men do, nor rejoicing in iniquity,
but rejoicing in the truth, hoping the best as far as
we can. Let us not aggravate matters in variance,
nor by strained inuendos and misrepresentations
make either side worse than it is ; for that is a me-
thod which may harden one side, but can never
convince the other, nor can be used with any other
design but to make the contending parties hate one
another ; and whose kingdom that serves the inter-
ests of it, it is easy to say, — not Christ's, I am sure.
Let us not judge of men's spiritual and eternal state,
and send men to hell presently as reprobates, be-
cause they are not in every thing of our mind, or
cannot fall in with our measures. They who do &o
usurp a divine prerogative, take the keys of hell and
death out of the hands of Christ, and show them-
selves to be as destitute of the fear of God, as they
are of love to their neighbour.
(5.) Let us often think of the account we must
shortly give to our great Master of all our disputes
with our fellow-servants by the way. Let us con-
sider how our disputes will look in that day, and
what our own reflections will be then upon them.
When the apostle asks. Where is the disputer of this
world ?^ '' Perhaps (says the excellent Archbishop
Tillotson) he intends to insinuate, that the wrangling
work of disputation hath place only in this world,
and upon this earth, where only there is a dust to be
raised ; but will have no place in the other, where
all things will be clear, and past dispute : and a
good man would be loth to be taken out of the world
reeking hot from a sharp contention with a perverse
adversary, and not a little out of countenance to find
himself in this temper translated into the calm and
peaceable regions of the blessed, where nothing but
perfect charity and good-will reign for ever.''
Let our moderation therefore be known unto allmen^^
moderation in all disputes, because our Lord is
at hand ; nor let us grudge one against another, be-
cause the Judge standeth before the door:^ and we
may tremble to think what our doom will be, if we
be found smiting our feUow-servants *^ and how we
shall answer it, if it be proved upon us, who have
had so much forgiven us by our Master, that, for a
small matter, we have taken them by the throat J But
seeing we look for a day of account, in which there
will be a review of disputes, let us give diligence,
that we may be found of Christ in peace." When
Job and his friends had maintained a long dispute,
in which many hasty peevish words were exchanged,
God at length interposed as moderator, and gave
judgment upon the debate, That they were all to be
blamed, and had taken a great deal of pains (as most
o Phil. iv. & p James v. 9.
r Matt. ZTiii. 28.
q Matt KMT. 49.
• 3 Pet iii. 14.
DISPUTES REVIEWED.
781
dispntants do) to make work for repentance ; and,
therefore, the cM>Dtending parties must ask pardon
of God and one another, mast forgave and forget,
and live in Ioto for the future. And this is the hest
end of controTersies ; happy were it if they were all
brought to this issue now : to this issue all the con-
troTersies that are among good men will he brought
at last, when they shall meet in the world of everlast^
ingr light and love.
IV. Of all disputes, Christ will he sure to reckon
with his disciples for their disputes about precedency
and superiority. That was the dispute here. Who
thoM he greateii ; and Christ does not determine
the matter, as it might justly be expected he should
ha?e done, if he had intended that Peter, or any other
of them, should have a primacy and supremacy
above the rest ; no, he is displeased with them for
startiDg such a question, and disputing about it, be-
cause it was an indication that they all aimed at
being great in the world, and were ambitions of it ;
and wheneTer preferments were to be had, they
would quarrel among themselves, which should get
tbe best; notwithstanding the meanness of their
first education, when they were bred fishermen,
which might have done nmething to curb aspiring
thoughts ; and the goodness of their late education,
when they were trained up to be apostles, which
might hare done tnMch more.
Now there are live reasons why this disposition of
theirs was very displeasing to our Lord Jesus.
1. Because it came from a mistaken notion of hit
kiuydom^ which they had learned at the feet of their
scribes, and had not yet unlearned, though they had
tat so long at Cb rist's feet, so hard is it to conquer
the power of prej udice. The Jews, misunderstand-
ing many of the prophecies of the Old Testament,
which spake of the Messiah and his kingdom ; ex-
pected him to appear in external pomp and splen-
dour, and to exercise a temporal jurisdiction, to
break the Roman yoke from off their necks, and give
tbem dominion over the neighbouring nations. The
disciples had imbibed this notion from infancy, and
imagined (as should seem by many instances) that
oar Lord Jesus, though he appeared meanly at first,
would soon by it thus reign ; and that this was the
kingdom of heaven, which they were to preach as at
band : and this they had an eye to, when they strove
who should be the greatest
Now this was a great mistake, and the constant
teoor and tendency of Christ's life and doctrine
might have con winced them that it was so, that Christ's
kingdom was not to he of this world,' but was in-
tended to be all spiritual ; the laws and powers of
it, the rewards and punishments of it, all spiritual ;
:tbe weapons of our warfare are not carnal ;) that the
Messiah was to rale by his Spirit in the spirits of
t John xviii. 36.
« Uatt zfi. S4.
T Luke uli. S7.
men. The design of it was to refine men from the
dross and dregs of worldliness and sensuality ; and
to raise them up to a holy, heavenly, spiritual, divine
life ; and to teach them to look down upon all earthly
things with a gracious and generous contempt. Such
as this was the constitution and complexion of Christ's
kingdom, and therefore, it could not but be displeas-
ing to him, for them to dote on earthly greatness.
2. Because it was directly contrary to the two
great lessons of his school, and laws of his kingdom,
humility, and love. It is against the law of humility
to covet to be g^eat in this world, and against the
law of love to strive who shall be greatest. Had not
Christ taught them both these lessons, both by pre-
cept and by example ? Had he not made it the first
condition of discipleship, that whosoever would
come after him must deny themselves ? Does not the
gn^eat law of love oblige us in honour to prefer one
another,' and to give place to our brethren ? What
unapt scholars then were they, who had not learned
such plain and needful lessons as these ! How well
is it for us that we have a kind Master, who does not
expel out of his school dull scholars, but gives them
his Spirit to open their understandings, and bring
things to their remembrance.
When we are eager in our pursuits of the world,
and seek and aim at g^at things in it ; when we are
quarrelsome with our brethren, and carried out into
indecencies by our contests and passions; let us
think how unbecoming Christians this is, how con-
trary we walk to the laws of that holy religion we
make profession of. And can we glory in the ho-
nour of it? Can we, wltH any confidence, plead the
promises of it, or please ourselves with the privi-
leges of it, or feed ourselves with the hopes of it,
when we have so little regard to the precepts of
it? Will those be willing to lose their lives for
their religion, who cannot deny themselves the gra-
tification of a foolish lust or passion for it ?
3. Because it was utterly repugnant to the exam-
ple which Jesus Christ himself had set them, and
the copy he had given them to write after. The word
of command which he gave them when he called
them to be his disciples, was. Follow me ; do as you
see me do. But when they were disputing who
should be greatest, and each setting up a title to
worldly pomp and power, they were far from re-
sembling him, who was among them as one that
served,* and came not to be ministered unto, but to
minister.^ The same mind should have been in
them, that was in him ; who was so great an exam-
ple of humility and love, condescension and affec-
tion ; who emptied himself, and made himself of no
reputation ;' who, not only in the general scheme of
his undertaking, but in the particular passages of
his life, gave such instances of self-denial, as justly
w Matt XX. 98.
PhiLii. 7.
782
DISPUTES REVIEWED.
are the wonder of angels ; who, to teach them this
lesson, and oblige them to learn it with this yery
argument, not long after this washed their feet, and
bid them do as be had done/ Coald the followers
of such a Master contend for precedency, and not
blush at the reflection upon their own folly and un-
wortfainess?
Let us shame ourselves out of our pride, and
passion, and affectation of worldly honour, and in-
ordinate pursuit of worldly wealth, with this consi-
deration : Shall I set my heart upon that which my
Master was dead to, and denied himself in, and foi
my sake too ? Am I not a Christian, a follower of
Christ? I must then either change my name, or
recover a better temper. Ought I not to walk in the
same spirit, in the same steps ?
4. Because it would render them very unfit for the
services which he had appointed them to. It was
very absurd for them to strive who should be greatest,
who should live most at ease, and most in state, who
should have the most power and the largest com-
mand, when they were all to labour and suffer re-
proach," to live in meanness and poverty, to be
loaded with disgrace and ignominy, and counted as the
off-scGuring of all things ; nay, to be hilled all the day
long, and devoted to death, as sheep to the slaughter,
and ruled with rigour. Such dispositions and ex-
pectations as these would be but a bad preparative
for sufferings. They who would approve themselves
good soldiers of Jesus Christ must endure hardness,*
and not affect greatness.
And, therefore, though this infirmity, and the mis-
take it was grounded upon, seems by many instances
after this, to have continued as long as they had
Christ's bodily presence with them ; yet, before they
launched out into the deep of their service, they were
perfectly cured of it, by the pouring out of the Spirit
upon tliem ; after which, we have them no more
dreaming of a temporal kingdom, nor striving who
should be greatest; for those whom God designs to
employ in any service for him, he will either find
them fit or make them so : and as the day, so shall the
strength, so shall the spirit, be. And if we would be
ready for all the will of God, and stand complete in
it, so as not to be driven from our work by the diffi-
culties we may meet in it, we must be dead to world •
ly wealth and grandeur, and live above them, at
those who look beyond them.
5. Because it was a corrupt temper that would be,
more than any thing, the bane of the church in after-
times ; would be the reproach of its ministry, an ob-
struction to its enlargement, the disturbance of its
peace, and the original of all the breaches that would
be made upon its order and unity. Our Saviour
foresaw this, and, therefore, took all occasions to
check and repress it in his disciples, for a warning to
J John xijl 4—15.
■ 1 Tim. iv. 10.
• 2 Tim. ii. 3.
all others ; that all who are called by his name, and
profess relation to him, may be jealous over them-
selves with a godly jealousy, and may look diligently,
lest this root of bitterness spring up and trouble both
themselves and others, and thereby many be defiled^
and disturbed.
When we see how early in the primitive times the
mystery of iniquity began to work in strifes amon^
ministers, who should be the greatest; in Diotrephes,
who loved to have the pre-eminence ;^ and in the
man of sin, who, by deg^es, under the influence of
this principle, came to usurp an universal aathority »
and to exalt himself above all that is called God, or
that is worshipped ;<> let us acknowledge with what
good reason Christ so often cautioned his disciples
against this, and lament the mischief that is done by
it to the church. It must needs be that such offences
would come ; and we are told of them before, that
we may not be stumbled at them ; but woe to those
by whom they do come. The pre valency of such a
temper as this, as far as it appears, is very threaten-
ing. But when the Spirit shall be poured ont upon
us from on high, there shall be no more such dis-
putes as these ; and then the wilderness shall becoine
a fruitful field.*
Upon the whole matter, therefore, let our strife be.
Who shall be best, not who shall be greatest.
1. Let us never strive who shall be greatest in this
world; who shall have the best preferment; who
shall be master of the best estate, or make the best
figure ; but acquiesce in the lot Providence carves
out to us, not aiming at great things, or striving for
them.
Consider what worldly greatness is :
(1.) What a despicable thing it is to those who
have their eye upon another world* All who by faith
have seen the glory of God in the face of Jesus
Christ, who are acquainted with the grandeur of the
upper and better world, and are conversant with that
world, have laid up their treasure in it, and set their
hearts upon it, and hope shortly to share in the en-
joyments of it ; what a poor thing are the pomps and
pleasures of this world to them ! how easily can they
write Vanity upon them ! for they know better things.
What are purple, and scarlet, and fine linen, and
faring sumptuously every day, to one who is clothed
with the robes of righteousness and garments of sal-
vation, and has a continual feast upon the promises
of tlie new covenant ? What are titles of honour, or
splendid attendance, to one who is called a friend
of God, and about whom the holy angels encanap !
What are the fading, withering glories of time, in
comparison vrith the far mofe exceeding and eternal
weight of glory that is to be revealed ? Let as be
ashamed then to strive, or seem to strive, for that
which, if we act as becomes our character, we
I b Heb. xii.'l5. c 3 John 9. a 2 Theas. ii. 4. • In. znii. is.
DISPUTES REVIEWED.
783
cannot bat look upon with a holy contempt and in-
difference.
(2.) What a dangerous thing this worldly great-
ness is to those who have tiot their eyes upon another
fcorld; how apt it is to keep their hearts at a dis-
tance from God, and from the consideration and
pursait of a future blessedness ; and to fix them to
this world, and make them willing to take up with
a portion in it : and, especially, what a strong temp-
tation it is to break through all the sacred fences of
the divine law to compass it. The devil would not
have tempted Christ to worship him, with a promise
of all the king^domfl of the world, and the glory of
them, but that he had caught many a one with that
hait. As they who will be rich, so they who will be
i;reat, and cannot think themselves happy unless
they be, fall into temptation, and a snare, and into
many foolish and hurtful lusts -/ let us, therefore,
never court oar own trouble ; nor coyet to enter into
temptation, as they do, who, when they are as great
as God saw fit to make them, are still aiming to be
greater, and striving to be greatest.
2. Let all our strife be who shall be hest^ not ois-
patjng who has been best, that is a vain-glorious
strife, but humbly contending who shall be so ; who
shall be mosthamble, and stoop lowest, for the good
of others ; and who shall labour most for the com-
mon welfare. This is a gracious strife ; a strife that
will pass well in oar account, when all our disputes
will be reviewed. If we will covet, let us covet
earnestly the best gift5,f covet to be rich in faith, and
f 1 Tim. rf . 9.
b s Cor. V. 9.
ff 1 Cor. zii. 31.
I Heb. X. 34.
rich in good works. If we will be ambitions, let it
be the top of our ambition to do good, and therein to
be accepted of the Lord.** If we will aim to excel,
let it be in that which is virtuous and praise-worthy,
and in a holy zeal for the honour of God, and
the advancement of the true interests of Christ's
kingdom. Herein let us strive to excel others, and
to do more good than they do ; not that we may
have the praise of it, but that God may have the
gloiy of it, and that we may provoke others to love
and to good works;* not that we may be many
masters, but that we may make ourselves servants
of all. Let us go before — in zeal, and yet be will-
ing to come behind — in humility and self-denial ;
do better than others, and yet, in love and lowliness
of mind, esteem others better than ourselves.*^
But especially let us strive to excel ourselves, and
to do more good than we have done. Let it be a
constant dispute with our own souls. Why we do not
lay out ourselves more for God. And when we re-
member the kindness of our youth, and the love of
our espousals, instead of leaving that first love,
and cooling in it, let our advanced years contend
earnestly to excel our early ones, that our last days
may be our best days, and our last works our best
works. Forgetting the things that are behind, let us
still press forward toward perfection ; press forward
toward the marh,for the prize of the high calling,^ that
at length we may have not only an entrance, but an
abundant entrance, ministered to us into the everlast-
ing kingdom of our Lord and Savioitr Jesus Christ,"*
kPhiLU.3.
1 Phil, ill 13, 14.
mSPeti. 11
FAITH IN CHRIST INFERRED FROM FAITH IN GOD
IN
A SERMON
PREACHED AT THE TUESDAY LECTURE, AT SALTERS HALL,
MAY 29th, 1711.
John xW. 1. latter part.
Ye believe in God, believe also in me.
A DOMINION over yoar faith* is what yoar ministers
are far from pretending to; bat the direction of
yonr faith is what they are intrusted with, that thus
they may be helpers of your joy, for by faith you
stand. What is Pan! himself, or what is Apollos,^
those great men ? not masters in whom ye believed,
but ministers only, by whom ye believed ; not oracles,
but stewards of the oracles of God. Now how can
we better direct your faith, nay, how dare we other-
wise direct it, than as we have received direction
from the Lord Jesus, who is the Author and Finisher
of our faith, the Foundation and Fountain of it?
And in the text we have his law concerning it, the
rule of faith he prescribes to us. What he said here
to those who were his immediate followers, he says
to all, Ye believe in God, believe also in me.
This is here recommended in particular to the
disciples of Christ ; as a sovereign antidote against
trouble of mind, proper to fortify the soul against
the invasions of grief and fear, when they are most
violent and threatening, and all other supports and
succours fail. Christ was now leaving those who
had left all to follow him, and he told them that
whither he went they could not follow him yet;*
which seemed to bear hard upon them, that they
who had followed him in his sorrows, might not fal-
low him to his joys ; nay, must be left behind as
sheep in the midst of wolves. Because of this, sor-
row JUled their heart. And though in Christ's de-
parture from them there seems to be enough to justify
their sorrow, yet there really is enough to pacify ;
and therefore, with good reason, as well as with
good authority, he commands down those boisterous
winds and waves, saying. Peace, be still. Let the
sinners in Zion be afraid, and let fearfulness sar-
prise the hypocrites, but let not your hearts be
troubled. Though trouble surround you on every
side, yet be wise, be watchful, and keep trooble
from your hearts : and that you may do so, believe
in God, aud in his providence ; believe also in me,
and in my grace. And you will be kept from faint-
ing by believing ;^ but if you will not believe, surely
you shall not be established.*
But that which is here intended as a cordial in
time of trouble, will not be so, unless it be our
practice, for it is certainly our duty at all times,
the duty of all those who hear the joy£ul sound of
the everlasting gospel, not only to bei^ve in God,
but to believe also in Jesus Christ. And therefore
I shall take it more generally, not only as an anti-
dote against trouble of mind, but a caveat against
practical deism.
1. Our Lord Jesus does here take it for granted
concerning his disciples, that they did believe in
God, and that in the belief of him they paid him the
adorations due to his name, and the submissions due
to his government, and that that faith was so firmly
fixed in them, that it would not be shocked by any
event of Providence, though ever so grieving, ever
so frowning. You believe in God, that is, you re-
ceive and embrace natural religion, you admit the
light of it, you submit to the laws of it. You believe
the perfections of God, that he is infinitely and eter-
nally wise and holy, just and good ; you believe his
relations to his creatures, as their Protector and
Benefactor, their Owner and Ruler; hb relations to
his own people, as their Father and Felicity ; you
believe his providence, that it extends itself to all
the creatures, and all their actions, to you, and all
your afi*airs, with a certain cognizance, and a faith-
ful steady conduct Nay, you go further, you not
only believe in the Lord your God, but you believe
• 3 Cor. i. 24.
b 1 Cor. ill. 4.
c John xiii. 36.
4 Pb. zxvii. 16.
« In. vii. 9.
FAITH IN QHRIST INFERRED FROM FAITH IN GOD.
786
bis prophets / you receive the Scriptares of the Old
Testament, and subscribe to them : andyoa do well.
Observe here,
(1.) That our Lord Jesus knows who believe in
God, and who do not ; for all hearts are open to his
view, and he knows what is in man. When with
the moath confession is made unto salvation,' it is
to give honour to him, not to inform him what the
heart believes ; for he knows it before we tell him,
and better than we can tell him. That which is the
prerogative of the Eternal Mind, is one of the flowers
of the Redeemer's crown : I am he which searcheth
the reiju and hearts,^ He knows the sincerity of
some, whom men suspect and reproach « and the in-
sincerity of otliers, whom men confide in and ap-
plaud. We read of some who professed to believe
in JesQS Christ, when they saw the miracles which
he did ; but Je^us did not camnnt himself to tluim^ did
not Mieve them, so the word is, because he hnew all
men, and needed not that any should testify of man.*
He knew that his disciples here did believe in God,
and witnessed for them that they did so. And be-
caase he does thus infallibly know every man's true
character, he is therefore fit to be the Judge of all at
the great day, and to pass the definitive sentence
apoD every man's everlasting state ; for we are sure
that his judgment is according to truth, and cannot
mistake.
(2.) That our Lord Jesus is highly well pleased
with those who believe in God, and will take notice
of it to their comfort and honour. He came into the
world to reveal and reconcile God to us, and to re-
dace and restore us to God, not to draw ua from him,
but to draw us to him ; and nothing is more accept-
able to him than our believing in God, nor shall any
thing be more comfortable to us. Christ fortifies us
with this faith against all assaults : Let not your
i^rts he troubUdj for ye believe in God. And Uiose
who believe in God need not be cast down and dis-
quieted ; as those have reason to be who are strangers
to him, who have no dependence on him, or com-
munion with him. They who believe in God, ac-
cording to his word, have reason to rejoice in him
with joy unspeakable ; for their confidence in him
shall not mahe them ashamed. They hnowwhom. they
^t believed.
2. He calls upon them who believe in God, to be-
lieve in him too. But did not the disciples believe
also in Christ ? No doubt they did ; else they had
not so easily left all to follow him, and continued
with him in his temptations. When St. Peter, in
the name of the rest, gave this for the reason why
they would never quit their Master, We believe and
«re sure that thou art the Christ f the Son of the living
(iod} they all subscribed to it as the confession of
their faith, except Judas, whom Christ at that very
f 2 Cbron. ». 90.
> John ii. S3-SS.
% Rom. X. 10.
k John vl. ep.
3 B
h Rev. li. S3.
1 1 John V. 13.
time particularly excepted. And yet, Christ saith
to them, Believe also in me: use the faith you have,
set it on work, exert it, employ it, that by it you may
keep your minds composed and quiet at this time.
Believe in me, that is, live by faith in me. Even
those who believe, as they have need to be prayed
for, that God would help their unbelief, and increase
their faith, so they have need to be preached to, and
called upon to exercise their faith : These things are
written to you who believe in Christ, that you may be-
lieve in him ;^ may be confirmed in your faith, and
have the comfort of it.
Believing in God is a very great duty, afad there
are few but what profess at least to do it They who
have little else to say for themselves, will say this,
*' We trust in God :'* and O that there were such a
heart in all them that say so ! But from those who
believe in God, there are two things further required :
One is a dictate of the light and law of nature ;
we have it given in charge by St Paul to Titus,
This is a faithful saying, (and these things I will that
thou affirm constantly f^ let it be frequently incul-
cated, and earnestly pressed upon all Christians,)
That they who have believed in God must be careful to
maintain good worhs : for faith without works is dead ;»
it doth no good to others,'* and therefore will do mi no
good. — ^The other is a dictate of revealed religion,
and we have it here in the text, '' Ye believe in God,
believe also in me."
DocT. It may justly be expected, and re-
quired, from those who believe in God, that
if they are within the sound of the gospel,
they should believe also in Jesus Christ
I speak to those who are favoured with the gospel,
who see that joyful light, who hear that joy fjul sound,
and who are therefore concerned in this doctrine.
As for those who enjoy it not, we cannot say it is
required of them to believe in Christ ; for how shall
they believe in him, of whom they have not heard ?^ Yet
we cannot say, it is impossible for any of them,
though they live up ever so closely to the light they
have, to be saved by Christ they never heard of. It
is out of our Utu to judge concerning them, for it is
not tfi our Bibles ; but let us judge this rather, that
we who enjoy the gospel shall find it more intolerable
for us in the day of judgment, than they will, if we
obey not the gospel. As for them, it becomes us
rather to leave them to God's uncovenanted mercy,
than to his unpacified justice. For our own part,
whatever favour they may find who are destitute of
the light of Christianity, I see not how they can ex-
pect it, who rebel against that light, and reject the
counsel of God against themselves.*! The case is
plain, — It is good to believe in God ; but that is not
enough, we must believe also in Jesus Christ. It is
not sufficient to our acceptance with God that we
> Tit. til. 8.
P Rom. z. 14.
B James ii 17.
e Jamea4i. 14.
q Luke vii. 30.
786
FAITH IN CHRIST INFERRED
embrace natural religion, though it is indispensably
necessary that we do so ; but we must go further, we
must admit the light, and submit to the laws, of the
Christian religion likewise, which is consonant to,
and perfective of, natural religion, and helps us out
where that leaves us at a loss. And this is that
which I am here to-day to press upon you, with all
seriousness, that you sink not into a practical deism,
as many do into a practical atheism ; but, in every
thing wherein you have to do with God, you may
have a believing regard to Jesus Christ You believe
in God, believe also in Jesus Christ.
I shall here endeavour to explain,
I. The objects of this faith, and what that is which
those who believe in God are to believe also con-
cerning Christ
II. The acts of this faith, and what that regard
is which we must give to God, and must give also
to Jesus Christ.
III. The connexion between these two, and how
necessarily it follows, that those who truly believe
in God will readily believe in Jesus Christ, when he
is made known to them. And then make application.
1. Let us inquire, what man is to believe concern-
ing God ; and compare with that, what he is also to
believe concerning Jesus Christ ; and see, what re-
lation they have to each other.
1 . Do we believe in God, as the Father Ahnighty ?
Wc must believe in Christ, as his only-beffotten Son ;
for Father and Son correlates. By the prescribed
form of baptism, that great foundation on which the
doctrine of the Trinity is built, we are directed to
devote ourselves to the Father and Son; which
plainly speaks a divine relation, not to us, (for
though God may be said to be a Father to us, and a
Holy Spirit to us, yet he can in no sense be said to
be a Son to us,) but a relation to one another ; and
therefore they must be distinct persons ; and so, as
that the Son is the express image of the Father's
Person. We cannot believe in God as the Father,'
but we must believe in him who is. the Son of the
Fatlier,^ who is the only-begotten of the Father,*^
and therefore of the same nature with him. If any
deny the Son, though they say they believe in God,
as the Creator of heaven and earth, yet really they
have not the Father, they have not the knowledge of
him, nor an interest in him, as the Father ; for they
only who by faith continue in the Son, so continue
in the Father.'' Shall we think that God has the
title of the Father ascribed to him so frequently, so
solemnly, only as he is the Fountain of being to the
creatures which are infinitely below him ? (So the
heathen called him the Father, so he is Father of the
rtdn, and hath begotten the drops of the dew,"*) No,
he himself plainly intimated why he is called the
Father, when he said to the Redeemer, Thou art my
Son, this day have I begotten thee ;* which mast be
understood in a far higher sense than that of crea-
tion ; for when the apostle would prove that Christ
has obtained a more excellent name than the highest
rank of created beings, he thus argues : To which of
the angels said he at any time^ Thou art my San, this
day have I begotten thee ?' They were sons of God
who shouted for joy, when thefoundation* of the earth
were fastened ; he was the Image of the invisible God,
that existed before all things.^ It is not, as some
would have it, that he viksfiesh, and was made God.
only as Moses was made a god to Pharaoh ; for the
Scripture says quite the contrary, that Bcoc lyy — '
he WAS God,* and oofti tytvtro — was made flesh.*
This mystery we firmly believe the truth of, but aw-
fully adore the depth of.
2. Do we believe in God as the Eternal Mind ?
We must also believe in Christ as tA« Eternal Word
and Wisdom. God is an Infinite Spirit, and as such
is to be adored by every one of us ; and he has told
us that the Redeemer we. are to believe io is the
Logos, that in the beginning, was with God; and
was God,*' in the constitution of all things. And (to
show that he is the Omega as well as the Alpfta)
we find that in the consununation of all things, when
he obtains a final victory over all the enemies of his
kingdom, he appears and acts under the same title ;
his name is called, the Word of God,^ It signifies
both Ratio and Oratio, a word conceived, and a word
uttered. Christ is both ; as the thought is one with
the mind that thinks it, and yet may be considered
as distinct from it, so Christ was and is one with the
Father, and yet distinct from the Father.
In all the divine counsels, Christ is the Eternal
Wisdom, that when God prepared the heavens, and
/at J the foundations of the earth, and made man who
is the highest part of the dust of the world, was hy him
as one brought up with him :^ he is the Wonderful Cokii-
sellor, in whom are hid all the treasures of wisdom
and knowledge. Between the Father and the Son
there is a perfect mutual consciousness, and parti-
cularly in the affair of man's redemption. No man
knows the Son but the Father, neither knows the Father,
save the Son.* The counsel of peace is between them
both.f
In all divine revelations, Christ is the Word of the
Father; that Word of God which is quick and
powerful, and is a discemer of the thoughts and in-
tents of the heart' He only having lain in his
bosom from eternity, none but he could declare him ;*"
and though it is in these last days, that he has in a
more especial manner spoken to us by his Son, yet
the Spirit, in the Old-Testament prophets, was the
Spirit of Christ^ And as he was the Maker and
r Heb. i. 3.
• 2 John 3.
t John i. 14.
• John i. 14.
b Johnl. 1.
c Rev. xi«. 13.
u 1 John ii. 23, 24.
V Job xxxviii. as.
w Ps. ii. 7.
d Prov. viH. 28, 30.
« Bfatt. zi. 27.
fZech. vi. 12.
KHeb i.5.
7 Col. i. 15, Ifl.
t John i. 1.
gHeb.iv. IZ
h John i. 1&
il Pet. I II.
FROM FAITH IN GOD.
787
Mediator, so he was the Messenger of the Covenant,
the Amen, the Jaithfui and true Witness,
3. Do we believe that God nuide the world, and
gctems it ? We most believe also that he made it,
and goTerns it, by his Son, who is not only the
KudoM of God, and his eternal word, bat the power
of God, and his almighty right hand. The Father
Korketh hitherto ^ we believe he does, that he is the
Foontain of all being, and the Spring of all life,
power, motion y and perfection : bat the Son has told
08 withal, that he worketh, and that what things soever
the Father doihj these also doth the Son lihewise.
Nothing appears more evident, by the light of
natore, than that God made the world, and all
things therein, that by his power, and for his plea-
sare and praise, they are and were created : nor does
anj thing appear more evident, by the light of the
Gospel, than that €rod ntade the worlds by his Son,i
that he created all things bg Jesus Christ,'^ that all
things were treated hg him and for him, and that he
it htfore all things, and hg him all things consist,*^ nay,
tUt without him was not ang thing made that was
madeJ" So that if we receive the gospel, we mast
discern even in the things diat are seen, not only
the eternal power and godhead of the Father, bat
the aniversal agency and inflaence of the Son, and
particalarly with reference to the children of men,
with whom his delights were; for in him, in a
special manner, was that life which is the Hght of
Jwii.p Therefore be is called the ^Jtpxfi — The prin*
tvpU (so it might better be read than The beginning)
of the creation of God.^ And hence arises his
sovereignty over all the creatures, and. his property
in them. He is the first-bom of everg creature f
ftat is, as the apostle himself explains it, he is the
luirtf all things f and has not only by porchase,
hot hg inheritance, obtained the more excellent name.
We are satisfied that God governs the world, and
an abondant satisfaction it is to ns that he does so,
that his kingdom rnleA over all ; but we mast also
he assured, and it will add greatly to oar satisfaction,
that the administration of the kingdom of providence
nput into the bands of oar Lord Jesas, and is anited
to the mediatorial kingdom ; that he has an incon-
testable title to all, All things are delivered to him bg
ihe Father,* and for this reason, because he loves
Aim ,-* that he has an nncontrollable dominion over
all. Things are not only given into his hand, bat
put under his feet ;* not only great pdwer, but all
power, is given onto him, both in heaven and in
earth ; and he is not only head of the church, but
^enf over all things to the church. Ail the angels in
heaven are his active servants, all the devils in hell
are bis conquered captives: the kingdoms of the
e^rth are his, and he is the Governor among the
k John v. 17, 19.
• John I. 3w
' Col. i. I5w
1 Heb. i. 9. m Eph. ili. 9. n Col. i. 16, 17.
9 John i. 4. q Rev. iii. 14.
I Heb. i. 3, 4. t Matt xi. 37.
3 B 2
nations ;^ Bg him hings reign, for to him the Father
has committed not only the future judgment, but all
judgment.^
4. Do we believe that God is our owner by right
of creation? We most believe also, that Christ is
our owner by right of redemption ; and yet we have
not two masters to serve ; Christ and the Father are
one, as to us. Nor do these properties stand in
competition with each other: no, Christ owns his
property to be derived. Thine they were, and thou
gavest them me,^ and yet withal it is acquired.
As to God we owe our being, because he made us,
and not we oorselves, therefore we are not our own
but his; so to Christ we owe our well being, our
recovery from that deplorable state, unto which by
sin we were fallen, and our restoration to the favour
of God, and an eternal happiness in him. Thus,
besides the original right he has to ns as our Maker,
he has an additional right by purchase ; a right to
command ns, a right to dispose of as; we are his
servants, for he has loosed our bonds ; not only bom
in his house, but bought — ^not with his money indeed,
but with that which is infinitely more valuable, his
own most precious blood : and therefore we are de-
livered out of the' hands of oar enemies, that we
might be devoted to him, to serve him without fear."
We are not our own but his, for we are bought with a
price ; more was paid for us a gpreat deal than we
were worth ; and it was paid to him into whose hand
our all was forfeited, so Uiat no dispute can be made
of his interest in us, and the authority he has to de-
mand our best affections and services. As one is our
Father, even God, so one is our Master, even Christ: *
he is our Lord, and we are bound to worship
him.
6. Bo we believe that God is our Judge, to whom
we must evcTy one of us give an account of ourselves ?
We must believe also, that Christ is our Advocate
with him, and that he is the propitiation for our sins.
We are all conscious to ourselves that we are sin-
ners, that we are guilty before God, have incurred
his wrath, and laid ourselves open to his curse ; and
from him our judgment must proceed, a judgment
against which there will lie no exception, and from
which there will lie no appeal ; a judgment which
in its inquiries ydiW look back as faras our beginning,
for God shall bring everg worh into judgment, with
everg secret thing :^ and which in its decisions 'wiW
look forward as far as our everlasting state, which
must by it be irreversibly determined.
Now, whenever we think of giving an account to
Grod, we must have an eye to the Lord Jesus, as the
one only Mediator between us and God, that blessed
Dags-man who has laid his hand upon us both ; who is
our peace, who arbitrates matters in variance be-
a John iii. 35.
X John ▼. 23.
• llatt xzili. 8, 9.
r Matt, xxviii. is.
T John zvii. s.
bPs. xlv. 11.
w Ps. \x1i. 98.
1 Luke i. 74,75.
c Eccl. xii. 4.
790
FAITH IN CHRIST INFERRED
in him ; let us also depend upon Jesus Christ, and
put a confidence in him. We believe in God, that
is, wo trust in him, we rely upon his wisdom to di-
rect us, his power to support and strengthen us, his
goodness to pity us, and his all-sufficiency to give
all that to tw, and work all that in «#, and for us,
which the necessity of our case calls for. And we
therefore refer ourselves to him, and encourage our-
selves in him ; now let us thus believe also in Jesus
Christ, and make him our hope. As we confide in
the providence of God for all things that relate to
the natural life ; and cheerfully submit ourselves to
the conduct of that providence, hoping by it to be
carried comfortably through this world ; so we con-
fide in the grace of the Lord Jesus for all things re-
lating to the spiritual life, and cheerfully submit
ourselves to the operations of that grace, hoping by
it to be carried safely to a better world ; desiring not
more to secure our present and future welfare, than
to have the grace of the Lord Jetui Christ with our
Spirits* Our dependence must be upon Christ both
for righteousness and strength,p the two great things
we stand in need of; from a full conviction of our
own guilt and weakness, and of his ability and will-
ingness to save us from sin and wrath, we must ven-
ture all our spiritual concerns with him. In every
thing wherein we have to do with God, we must make
mention of his righteousness, and make use of his
grace, — and, of both, as all-sufficient for us ; must
depend upon him to bring us safe through this wil-
derness to the heavenly Canaan ; and having done
this, as those who know whom we have trusted, we
must bo willing to venture all our temporal concerns
for him, to leave, and lose, and lay out all for his
sake, being well assured, that though we may be
losers for him, we shall not, we cannot, be losers by
him in the end.
III. I come in the next place to show the neces-
sary connexion that there is between these two great
duties, of believing in God, and believing also in
Jesus Christ; and how the latter will follow of
course, if the former be sincere, in all those to whom
the glad tidings of the gospel-salvation are brought
They must needs embrace the Christian religion, who
cordially entertain natural religion ; and they who
do not believe in Christ, whatever they pretend, do
not indeed believe in God : for,
1. If we believe in God, we must believe in him
who is One with him, the Brightness of his glory,
and the express Image of his Person,*^ Christ in his
gospel has expressly told us, / and my Father are
one J And when he says. My Father is greater than
I,* the comparison is not between the person of the
Father and of the Son, but between the Son's state
of exaltation with the Father and his present
stite of humiliation ; as plainly appears, because
p Gal. VI. 18. p Isa. xlv. 24. q Heb. i. 3. r John x. 30.
• John xiv. 28. t John xvii. 21. n John xlv. 9.
it comes in as a reason why the disciples should
not mourn, but rejoice rather, in his departure from
them, because he had told them he was to go to the
Father, where his state would be not only more glo-
rious to himself, but of greater capacity to serre
them, than his present state was. When he was
entering upon his sufferings, he comforted himself
with this, thBiheandhis Father were one, Thou^ Father
art in me and I in thee,^ and therefore he has reason
to expect, that the world will believe, that they who
believe in God, will believe also in him. So much
are the Father and the Son one, that Christ says. He
that has seen me, has seen the Father »^ We come to
the knowledge of God, by the knowledge of Jesus
Christ, for the glory of God shines in the face of
Jesus Christ ; and, therefore, he who believes in the
Father, as far as the Son is revealed to him to be
one with the Father, will believe also in him : and
by that faith we come to be one with the Father and
the Son, and one in them.^ And thus, by keeping
Christ's commandments we abide in his love, even as
he kept his Father's commandments, and abode in
his love.^ Such a close and inseparable union the
gospel all along shows us between the Father and
the Son, as that we cannot divide them in our belief.
The heathen worshipped their idols as rivals with
God, we worship Christ as one with God : Believe
me, says Christ, that / am in the Father, and the
Father in me. So let us believe in him.
2. If we believe m God, we must believe also in
him who is sent by him, has a commission from him^
and to whom he has given testimony. We do not
believe in God, unless we believe what he has said
concerning his Son, and rest upon it ; what he said
by the prophets of the Old Testament, who all bare
witness to him. And those predictions of theirs were
all exactly and completely acoomplished, which had
reference to his estate of humiliation, and the afflic-
tions of it ; not one iota or tittle of them fell to the
ground. Christ himself observed this when he said.
It is finished: which ratifies those predictions that
had reference to his estate of exaltation, the honours
of it, and the graces that flow to us from it ; for the
Spirit of Christy in them, testified beforehand both of
the sufferings of Christ, and of the glory that should
follow.* We must also believe, what he said by a
voice from heaven concerning him, once and again.
This is my beloved Son, in whom I am well pleased,
hear ye him ;' and must concur with him by a sin-
cere declaration. This is my beloved Saviour, in wham
I am well pleased, and whom I will hear.^ Thus we
set to our seal that he is true,* and subscribe to the
record we have received in the everlasting gospel,
which we are willing to venture our souls and our
salvation upon, that God has given to us eternal life,
and this life is in his Son ; which if we receive not
▼ John xvii. 21.
7 Mat iii. 17.
w John xv. 10.
I Bfatt. xvli. 5.
X iPeti. II.
• John iii. 30.
FROM FAITH IN GOD.
791
«-e make God' a liar,^ we not only declare that we
do not believe in him ourselves, but that he is not fit
to be believed by any one else. Justly therefore
has Christ said. He that dewpiseth me, despisetk him
tkei tent me ; as an affront done to an ambassador,
is justly construed an affront to him who gave him
his character and credentials.
We must also, if we believe in God, g:ive credit
1o the many confirmations which we have of his
testimony to his Son; the many miracles which
were wrought to pTO?e his divine mission, miracles
of mercy, healing mercy, which served likewise to
explain and illustrate it ; especially the resurrection
of Jesus Christ from the dead, by which he was
declared to be the Son of God with power,<^ and in
wbich God gave him glory, that our faith and hope
might be in God ;' that believing in him whom he
raised from the dead, our faith and hope in him
might be both evidenced and encouraged. The
pouring out of the Spirit likewise, both in his gUts
and in his graces, is a further attestation gii|pn to
Christ's mission, for in them God bare him witness ;*
nay, the Holy Ghost whom God gave to them who
belieyed in Christ, and obeyed him,' is said to be
bis witness ; so that if we believe in the Spirit of
God, we most believe also in Christ, and, therefore,
the imputingof Christ's miracles, which were wrought
by the Spirit of God, to Beelzebub the prince of
the devils, is jastly reckoned an unpardonable blai-
pAemy againtt the Holy Ghott,
3. If we believe in God, we must j^ire honour to him,
by htlietin^ also in Je$u$ Christ; for thereby he
reckons himself honoured. If we confess that Jesus
Christ is Lord, it is to the glory of God the Father J
It is certain, there is nothing in which the glory of
God, and of all his attributes, shines more bright,
or more strong, than in the great work of our re-
demption wrought out by Jesus Christ ; and there-
fore, when the First-begotten was brought into the
world, the angels who were charged to worship him
sang, Glory to God in the highest, because, in Christ,
there was on earth peace, and good-will towards
nen^ so that, nnless by faith in Christ wc receive
that peace and good-will, and the record given con-
cerning it, we do not as we ought give unto God
the glory dne to him, from that greatest of all the
works of wonder by which he has made himself
known. Do we believe in God ? We ought then to
riTc him the glory of all that infinite wisdom which
contrived oar redemption in such a way, that divine
justice might be satisfied, and yet sinners saved ;
this is the wisdom of God in a mystery, hidden wisdom,
f^nifold wisdom, ordained hrfore the world for our
plory.i We onght also to give him the glory of that
Undness and love of God which designed this
salvation, those tender mereies, whereby the Day-
^ 1 John ▼. 10, 1 1, e Rom. i. 4. d i Pet i. 31. e Heb. 11. 4.
f AcU V. 32. r PhiL 11. II. h Luke li. 14.
spring from on high visited us ; love without pre-
cedent, love without parallel, whereby God so loved
the world, as to give his only-begotten Son for us.
But how can we say we believe in him, which is
giving glory to him, if we rob him of so great a part
of his glory, by not believing in Jesus Christ, in
whom his glory shines in a special manner ?
4. If we believe God speaking by Moses and the pro-
phets, we must believe also in Jesus Christ ; for to
him bare all the prophets witness, and in all the
ceremonies of the Mosaic institution, he was typi- .
fied : if we believe the Old Testament, we must also
believe the New ; for such an exact correspondence
and agreement is there between them, as between
two tallies. The same grace which the Old Testa-
ment represents in shadows, promises, and predic-
tions, the New Testament produces in the substance
and accomplishment, 90 that they mutually confirm
and illustrate one another. This our Lord Jesus
insisted upon, as one of the strongest proofs of his
divine mission, that the Scriptures of the Old Testa-
ment testified of him ; and therefore he tells the
Jews, who set up Moses in opposition to him, that
Moses, instead of condemning him, condemned
them for not believing in him ; for, says he, Had ye
believed Moses, ye would have believed me, for he wrote
of me.^ In the volume of the booh^ <v ct^oXi^c — in the
head of it, (so the word is,) in the very beginning of
the book of Moses, it was written of Christ, that as
the seed of the woman, he should break the serpent's
head. It is plain, therefore, ye believe not his writings,
because ye believe not my words. Christ blamed the
two disciples, and afterwards all the rest, for their
slowness to believe what was written concerning him
in the law of Moses, and in the prophets, and in the
Psalms, all which was to a tittle fulfilled in him."
They who believed in the God of Israel, and received
the oracles which by him were committed to them,
knew very well that there was a salvation to be
revealed in the last times ; that a Messiah should
come, to be a prophet like Moses, a priest like Aaron,
a king like David, — and, like the sacrifices, to make
reconciliation for iniquity ; and that he should be
cot off*, not for himself, but for the sins of his people."
And do we not see all this abundantly made good
in the Lord Jesus? Has he not done, has he not
sufiered, all that which it was foretold he should do
and sufler ? If, therefore, we believe that a Messiah
was to come, we must believe that this was he that
should come, and we are not to look for any other.
The apostles therefore all along appealed to the
Scriptures of the Old Testament, saying no other
things than those which Moses and the prophets said
should come,** and putting the unbelief of the
Jews to their ignorance of the voice of the prophets,
though they were read among them every sabbath
1 1 Cor. ii. 7. k John v. 45—47.
Luke xxlv. 25, S7, 44. a D&n. ix. 28.
1 Heb. T. 7.
e Acts xxvl. 23.
790
FAITH IN CHRIST INFERRED
in him ; let us also depend upon Jesus Christ, and
put a conGdence in him. We believe in 6€>d, that
is, wo trust in him, we rely upon his wisdom to di-
rect us, his power to support and strengthen us, his
goodness to pity us, and his all-sufiiciency to give
all that to usj and work all that in us, and for us,
which the necessity of our case calls for. And we
therefore refer ourselves to him, and encourage our-
selves in him ; now let us thus believe also in Jesus
Christ, and make him our hope. As we confide in
the providence of God for all things that relate to
the natural life ; and cheerfully submit ourselves to
the conduct of that providence, hoping by it to be
carried comfortably through this world ; so we con-
fide in the gp^ce of the Lord Jesus for all things re-
lating to the spiritual life, and cheerfully submit
ourselves to the operations of that grace, hoping by
it to be carried safely to a better world ; desiring not
more to secure our present and future welfare, than
to have the grace of the Lord Jesut Christ with our
Spirit/* Our dependence must be upon Christ both
for righteousness and strength ,p the two great things
we stand in need of; from a full conviction of our
own guilt and weakness, and of his ability and will-
ingness to save us from sin and wrath, we must ven-
ture all our spiritual concerns with him. In every
thing wherein we have to do with God, we must make
mention of his righteousness, and make use of his
grace, — and, of both, as all-sufficient for us ; must
depend upon him to bring us safe through this wil-
derness to the heavenly Canaan ; and having done
this, as those who know whom we have trusted, we
must be willing to venture all our temporal concerns
for him, to leave, and lose, and lay out all for his
sake, being well assured, that though we may be
losers for him, we shall not, we cannot, be losers by
him in the end.
III. I come in the next place to show the neces-
sary connexion that there is between these two great
duties, of believing in God, and believing also in
Jesus Christ; and how the latter will follow of
course, if the former be sincere, in all those to whom
the glad tidings of the gospel-salvation are brought.
They must needs embrace the Christian religion, who
cordially entertain natural religion ; and they who
do not believe in Christ, whatever they pretend, do
not indeed believe in God : for,
1. If we believe in God, we must believe in him
who is One with him, the Brightness of his glory,
and the express Image of his Person.^ Christ in his
gospel has expressly told us, / and my Father are
one J And when he says. My Father is greater than
/,• the comparison is not between the person of the
Father and of the Son, but between the Son's state
of exaltation with the Father and his present
^tite of humiliation ; as plainly appears, because
p Oal. VI. 18. p Isa. xlv. 24. q Heb. i. 3. r John x. 30.
• John xiv. 28. t John xvii. 21. n John xiv. 9.
it comes in as a reason why the disciples should
not mourn, but rejoice rather, in his departure from
them, because he had told them he was to go to the
Father, where his state would be not only more glo-
rious to himself, but of greater capacity to serve
them, than his present state was. When he was
entering npon his sufferings, he comforted himself
with this, thstheandhis Father were one, 7%ou, Father
art in me and I in thee,^ and therefore he has reason
to expect, that the world will believe, that they who
believe in God, will believe also in him. So much
are the Father and the Son one, that Christ says. He
that has seen me, has seen the Father,^ We come to
the knowledge of God, by the knowledge of Jesus
Christ, for the glory of God shines in the face of
Jesus Christ ; and, therefore, he who believes in the
Father, as far as the Son is revealed to him to be
one with the Father, will believe also in him : and
by that faith we come to be one with the Father and
the Son, and one tit them.* And thus, by keeping
Christ's commandments we abide in his love, even as
he kept his Father's commandments, and abode in
his love,^ Such a close and inseparable union the
gospel all along shows us between the Father and
the Son, as that we cannot divide them in our belief.
The heathen worshipped their idols as rivals with
God, we worship Christ as one with God : Believe
me, says Christ, that I am in the Father, and the
Father in me. So let us believe in him.
2. If we believe in God, we must believe also in
him who is sent by him, has a commission from him,
and to whom he has given testimony. We do not
believe in God, unless we believe what he has said
concerning his Son, and rest upon it ; what he said
by the prophets of the Old Testament, who all bare
witness to him. And those predictions of theirs were
all exactly and completely acoomplished, which had
reference to his estate of humiliation, and the afllic-
tions of it ; not one iota or tittle of them fell to the
ground. Christ himself observed this when he said.
It is finished: which ratifies those predictions that
had reference to his estate of exaltation, the honours
of it, and the graces that flow to us from it ; for the
Spirit of Christ, in them, testified beforehand both of
the sufferings of Christ, and of the glory that should
follow,^ We must also believe, what he said by a
voice fVom heaven concerning him, once and again.
This is my beloved Son, tn whom I am well pleased,
hear ye him ;' and must concur vrith him by a sin-
cere declaration. This is my beloved Saviour, tn whom
I am well pleased, and whom I will hear,* Thus we
set to our seal that he is true,* and subscribe to the
record we have received in the everlasting gospel,
which we are willing to venture our souls and our
salvation upon, that God has given to us eternal life,
and this life is in his Son ; which if we receive not
▼ John xvii. 21.
y Mat iii. 17.
w John XV. 10.
s Blatt xvii. 5.
X iPeti. 11.
• John iii. 33.
FROM FAITH IN GOD.
791
we make God* a liar,^ we not only declare that we
do not believe in him ourselves, but that he is not fit
to be believed by any one else. Justly therefore
has Christ said. He that despiteth me, despiseth kim
that sent me ; as an affront done to an ambassador,
is justly construed an affront to him who j^ave him
his character and credentials.
We mnst also, if we believe in God, give credit
fo the many confirmations which we have of his
testimony to his Son; the many miracles which
were wrought to prove his divine mission, miracles
of mercy, healing mercy, which served likewise to
explain and illustrate it ; especially the resurrection
of Jesus Christ from the dead, by which he was
declared to be the Son of God with power ,« and in
which God gave him glory, that our faith and hope
might be in God f that believing in him whom he
raised from the dead, our faith and hope in him
mi^ht be both evidenced and encouraged. The
pouring out of the Spirit likewise, both in his glhs
and in his graces, is a further attestation gi^n to
Christ's mission, for in them God bare him witness ;*
nay, the Holy Ghost whom God gave to them who
believed in Christ, and obeyed him,' is said to be
his witness ; so that if we believe in the Spirit of
God, we mast believe also in Christ, and, therefore,
the impntingof Christ's miracles, which were wrought
by the Spirit of God, to Beelzebub the prince of
the devils, is jostly reckoned an unpardonable bias-
phemif against the Holy Ghott,
3. If we believe in God, we must^tre honour to him,
by hdievin^ also in Jeiui Christ; for thereby be
reckons himself honoured. If we confess that Jesus
Christ is Lordj it is to the glory of God the Father J
It is certain, there is nothing in which the glory of
God, and of all his attributes, shines more bright,
or more strong, than in the great work of our re-
demption wrought out by Jesus Christ ; and there-
fore, when the First-begotten was brought into the
world, the angels who were charged to worship him
saog, Glory to God in the highest^ because, in Christ,
there was on earth peace, and good-will towards
mm ^ so that, an less by faith in Christ we receive
that peace and good-will, and the record given con-
cerning it, we do not as we ought give unto God
the glory doe to him, from that greatest of all the
works of wonder by which he has made himself
known. Do we believe in God ? We ought then to
fdve him the glory of all that infinite wisdom which
contrived our redemption in such a way, that divine
jastice might be satisfied, and yet sinners saved ;
this is the wisdom of God in a mystery , hidden wisdom,
f»enifold wisdoms, ordained before the world for our
9lonf,i We ought also to give him the glory of that
kindness and love of God which designed this
salvation, those tender mercies, whereby the Day-
^ I John V. 10, 11. e Rom. i. 4. d I Pet. i. 21. • Heb. ii. 4.
f AcU V. 33. f PhlL ii. II. h Luke il. 14. '
spring from on high visited us ; love without pre-
cedent, love without parallel, whereby God so loved
the world, as to give his only-begotten Son for us.
But how can we say we believe in him, which is
giving glory to him, if we rob him of so great a part
of his glory, by not believing in Jesus Christ, in
whom his glory shines in a special manner ?
4. If we believe God speaking by Moses and the pro-
phets, we must believe also in Jesus Christ ; for to
him bare all the prophets witness, and in all the
ceremonies of the Mosaic institution, he was typi- .
fied : if we believe the Old Testament, we must also
believe the New ; for such an exact correspondence
and agreement is there between them, as between
two tallies. The same grace which the Old Testa-
ment represents in shadows, promises, and predic-
tions, the New Testament produces in the substance
and accomplishment, 90 that they mutually confirm
and illustrate one another. This our Lord Jesus
insisted upon, as one of the strongest proofs of his
divine mission, that the Scriptures of the Old Testa-
ment testified of him ; and therefore he tells the
Jews, who set up Moses in opposition to him, that
Moses, instead of condemning him, condemned
them for not believing in him ; for, says he. Had ye
believed Moses, ye would have believed me, for he wrote
of me}' In the volume of the booh^ iv ce^oXi^i — in the
head of it, (so the word is,) in the very beginning of
the book of Moses, it was written of Christ, that as
the seed of the woman, he should break the serpent's
head. It is plain, therefore, ye believe not his writings ^
because ye believe not my words* Christ blamed the
two disciples, and afterwards all the rest, for their
slowness to believe what was written concerning him
in the law of Moses, and in the prophets, and in the
Psalms, all which was to a tittle fulfilled in him."
They who believed in the God of Israel, and received
the oracles which by him were committed to them»
knew very well that there was a salvation to be
revealed in the last times ; that a Messiah should
come, to be a prophet like Moses, a priest like Aaron,
a king like David, — and, like the sacrifices, to mako
reconciliation for iniquity ; and that he should be
cot off*, not for himself, but for tlie sins of his people.**
And do we not see all this abundantly made good
in the Lord Jesus? Has he not done, has he not
suffered, all that which it was foretold he should do
and suffer ? If, therefore, we believe that a Messiah
was to come, we must believe that this was he that
should come, and we are not to look for any other.
The apostles therefore all along appealed to the
Scriptures of the Old Testament, saying no other
things than those which Moses and the prophets said
should come,^ and putting the unbelief of the
Jews to their ignorance of the voice of the prophets,
though they were read among them every sabbath
i I Cor. ii. 7. k Jolin v. 45—47.
m Luke xxiv. 25, S7, 44. B Dan. ix. 98.
1 Heb. X. 7.
e Acts xxvi. 2S.
792
FAITH IN CHRIST INFERRED
day.p So that, in short, if we believe that there is
such a thing as a divine revelation, that God has
made a discovery of himself, and of his will and grace,
to the children of men, we must believe the gospel,
and the testimony it bears, God has sent his son into
the worldy not to condemn the world, but that the world
through him might have righteousness and life.
5. If we rightly apprehend how matters stand be-
tween God and man since the fall, as those must do
who believe in God, who believe his holiness and
justice, and his relations to man, we shall readily
receive the notice which the gospel g^ves us of a
Mediator between God and man ; not only because
we shall soon perceive how desirable it is that there
should be such a Mediator, (and we are easily
brought to believe what is for our honour and ad-
vantage, quod volumus facile credimus—^ohat we wish
we easily believe,) but because we shall perceive,
likewise, how probable it is that a God of infinite
grace and mercy should appoint such a Mediator,
and make him known to us. It is a great confirm-
ation of the truth of the Christian religion, that it
not only agrees with, and is a ratification of, the
principles and laws of natural religion, and is an
improvement and advancement of them, but that it
supplies the deficiencies of it ; it takes us up and
helps us out, where that fails us and leaves us at a
loss. So that if we make just reflections upon our-
selves, and our own case as it appears to us by the
light of nature, there cannot but be a disposition in^
us to receive and embrace the gospel, and to enter-
tain it not only as a faithful saying, but as well
worthy of all acceptation, that Christ Jesus came
into the world to save sinners. If we rightly believe
in God, and withal rightly understand ourselves,
we cannot but perceive our case to be such as calls
for the interposition of a Mediator between us and
God ; and we are undone if there be no such a one ;
and we will therefore cheerfully receive him.
(I.) We cannot but perceive that man has in a
great measure lost the knowledge of God, and there-
fore should gladly believe in him who has revealed
him to us. It is certainly the greatest satisfaction
and best entertainment to our intellectual powers,
to know God the author and felicity of our being^.
The understanding of man cannot rest short of this
knowledge ; but we find that by the entrance of sin,
our understandings are darkened,<i and the children
of men are generally alienated from the divine light
and life, through the ignorance that is in them, be-
cause of the blindness of their heart : The world by
wisdom knew not God* and the things of God vne fool-
ishness to the natural man,* Are we sensible of this
as our misery, that we cannot by any researches of
our own come to such a knowledge of God, as is
necessary to our communion with him ? If we are
p Acts ziii. 37.
• 1 Cor. ii. 94.
q Eph. i. 18.
t 1 John L 18.
r 1 Cor. 1. 31.
u John i. 0.
SO, we shall readily embrace Christ as a prophet*
who having lain in the bosom of the Father from
eternity, has declared him * to the children of men,
and has brought into this dark world the light of
the knowledge of this glory, with such convincing
evidences of a divine truth, and such endearing in-
stances of a divine grace and love in this light, as
are abundantly sufiicient both to captivate the un-
derstanding and engage the affections. This is the
true light, which is sufficient to lighten every man that
Cometh into this world,"* and to direct him throogb it
to a better world. And shall we not open our eyes
to such a light? Can we be such strangers, such
enemies, to ourselves, and our own interests, as to
love darkness rather than this light ?^
(2.) We cannot but perceive, that there is an in-
finite distance between God and man, and therefore
should gladly believe in one, in whose person the
divine and human natures are wonderfully united.
Tib light of nature shows us the glory of a God
abov^ us ; as heaven is high above the earth, so are
his thoughts and ways above ours : whence we are
tempted to infer, that there is no having any com-
munion with him, that he is not conversable with
us, and that we cannot expect that he should take
any cognizance of us. Shall we not therefore wel-
come the tidings of a Mediator between God and
man, even the Man Christ Jesus ? Shall we not be
glad to hoar, that this God above us is, in Christ,
Immanuel, God with t»,* God in our nature, God
manifested in the flesh ; the Eternal Word incarnate,
which will facilitate our communion with God, and
represent it to us as a thing possible ? When we look
upon God as the almighty Creator and Sovereign of
the world, a being of infinite perfection and blessed-
ness, we are tempted to say, Witt this God in very
deed dwell with men, with mean and sinful worms,
on the earth f But when we look upon the Son of
God clothed with a body, and visiting in great hu-
mility this remote comer of the universe, which God
has let out to the children of men, as a vineyard to
unthankful husbandmen, we are encouraged to
say with triumph. Behold the tabernacle of God is
with men, and his sanctuary in the midst of them for
evermore.* We are quite lost in our thoughts, when
we come to meditate seriously on the divine perfec-
tions, for they are an unfathomable depth, which we
cannot find out, concerning which we cannot order
our speech by reason of darkness ; If a man speak,
surely he shall be swallowed up :^ but when we come
with an eye of faith to see the Father in Christ, who
is both God and man, and are brought by faith to
Jesus the Mediator of the new covenant, and through
him to God the Judge of all,' this makes his glory
the more intelligible, (he that hath seen me, says
Christ, hath seen the Father,) his example the more
T John iu. 19. » Malt i. 33. > Ezek. zuvii. 96, 27.
J Job xxxvii. 90. B Heb. ili. 33, %i.
FROM FAITH IN GOD.
793
jraitable, his favour the more attainahle, and man's
communion with him the more practicable.
(3.) We cannot but perceive the matter to be yet
worse; — ^that there is a quarrel between God and man
bj reason of sin ; that the God who made us is not
only a God above «#, but a God agaimt us ; and there-
fore we should gladly believe in him by whom that
quarrel is taken up, in whom God was reconciling
the world to hintiself, * and who is our peace. You
believe in God, your great Lord and Lawgiver ; and
do you not believe, that he requires of you an exact
conformity to the law of your creation ; that since he
made you for himself, to show forth his praise, you
should accordingly live to his honour ; that he who
eodaed you with the powers of reason, designed that
Tour appetites and passions should always act un-
der the direction and dominion of those powers?
Does not even the light of nature tell you, that God,
who is the best of beings, is to be loved and delight-
ed in above all ; that all the gifts of his bounty are
to be received by us with thankfulness, and all the
rebukes of his justice submitted to with patience ?
These are the rules which 3*00 know you should
ha\e been ruled by : but you know you have come
short of these rules ; that those affections of your
son Is have been set upon the world and the flesh,
which should have been set upon God only; that
th(^ appetites of a mortal body, by which you are
allied to the earth, have been indulged, to the un-
speakable disgrace and detriment of an immortal
spirit, by which you are allied to the upper world.
It is not only the Scripture, but even natural con-
science, that has concluded us all under sin. Those
who had not the law, yet showed the accusing,
convineing work of the law written in their hearts.*"
And will not your own hearts tell you likewise, that
TOQ having offended God, he is displeased with you,
and yon lie under his wrath ? If God be infinitely
perfect, as certainly he is, he is infinitely just and
holy; and as the Governor of the world, is engaged
in honour to punish sin, that his law may not be
trampled on, and his dominion made contemptible.
I)oyou believe this concerning God, and this con-
eemiog yourselves? and will you not welcome the
tidings of a reconciliation between you and God, and
cladly believe in him who was made sin and a curse
for Hit, that we through him might have righteous-
ness and life ? Was Christ slain as a sacrifice to
slay this enmity between us and God, and shall not
v<^ by faith lay our hands on the head of this sa-
crifice, and apply for an interest in it ? Shall not
the Prince of peace be our peace ? Shall not we
receire the atonement,' consent to it, confide in it,
and take the comfort of it, when it is an atonement
^hich God himself has appointed and accepted ?
\^ hen we see that God contends with us, and that
• S Cor. ▼. 19. i» Rom. ii. 14. 15. « Rom. v. 11.
4 Lflkc xiT. 31. • I Cor. i. 39. f Jcr. Hi. 19.
it is in vain for us to think of contending with him ;
with ten thousand we dare not meet him that comes
against us with twenty thousand;'^ it is like setting
briers and thorns before a consuming fire, which are
fuel to it, instead of being a fence against it ; sure
we shall see it is our interest to take hold on his
strength, that we may make peace with him ; es-
pecially when this method of reconciliation is not an
uncertain thing, for he has told ns we shall make
peace with him.
(4.) Yet this is not the worst of it : we cannot but
perceive that we are corrupt and sinful, that our na-
ture is depraved and vitiated, and wretchedly dege-
nerated from what it was, as it came out of God's
hand ; and, therefore, we should gladly believe in
him who is made of God to us not only righteousness
but sanctification,* and who came into the world, not
only to restore us to the favour of God, but to renew
his image upon us. Do we not sensibly find by
daily experience, that our minds are alienated from
God, and there is in them a strong bias toward the
world and the flesh ; that we are not of ourselves
either inclinable to, or sufficient for, any thing that
is good, but continually prone to that which is evil ?
And being thus sick, from the crown of the head to
the sole of the foot distempered, shall we not re-
joice to hear of balm in Gilead, and a Physician there?
And shall we not apply that balm, and put ourselves
under the care of that Physician ? If you believe in
God, you believe that as he is holy so you should
be holy : but you find you are not so, nothing of his
resemblance appears upon you, and therefore you
cannot expect he should put you among his children,
or give you the pleasant land.^ Will you not then
believe also in him, who has undertaken not only to
show us the glory of the Lord, but by his Spirit to
change us into the same image from glory to glory ;S
and is able to make good his undertaking? For
therefore it pleased the Father ^ that in him all fulness
should dwell, ihsit from his fulness all we might receive^
and grace for grace ;^ that being gifted into that
good olive, we might partake of his root and fatness;
and though severed from him we can do nothing, yet
we may be able to do all things through Christ
strengthening us.* If it be indeed, as it ought to be,
our shame and sorrow, that we are by nature so much
under the dominion of a vain and carnal mind, — no
saying will appear to us so well worthy of all ac-
ceptation, as this, that Christ Jesus came to save his
people from their sins,^ and to purify them a peculiar
people to himself zealous of good works, ^
(5.) If we believe that God is the Father of our
spirits, we cannot but perceive that they are immor-
tal, that they must shortly return to God who gave
them, and that we are made for another world, — and
therefore will gladly believe in one who will be our
r 3 Cor. iii. la
k Matt. 1. 21.
h John i. 16.
1 Phil. iv. 13.
1 Tit. ii. 14.
794
FAITH IN CHRIST INFERRED
guide to that world, who will stand our friend in the
jadgment, and secure our welfare in the future state.
Do we not find our souls strongly impressed with a
belief of their own existence in a state of separation
from the body ? The thinking part^ even of the hea-
then world, did so. Natural conscience, which is
either a heaven or a hell in men's own bosoms, plainly
intimates to them, that there is a state of rewards and
punishments on the other side death, and a righteous
doom of every man to the one or to the other : but
when we come to inquire, ** How shall we make the
Judge our friend ? What plea will bring us off in the
judgment ? What is the happiness that is set before
us in another world ? And what course shall we
take to make it sure to ourselves?" When we ask
*< What shall wc do to get above the fear of death ? "
(we see its stroke inevitable ;) " what have we where-
with to arm ourselves against its terror? From what
advances here can we take a comfortable prospect of
our state hereafter ? We must shortly be stript of all
our enjoyments in this world ; what is there'that will
befriend us in our removal to another world ? " Here
the light of nature leaves us quite at a loss. Neither
ibe philosophers with their wisest considerations,
nor the infidels with their boldest contradictions,
could ever reconcile men to death, or enable them
upon any good grounds cheerfally to quit this world.
Animula vagula, hlandnla, (said one of the wisest of
the heathen upon his death-bed,) qu4B nunc abibis in
locaf^'Whither art thou now going, O my poor soul?
Death, with a noted atheist, was ^great leap in the darh.
It is certain, nothing but Christ and his gospel can
furnish us with such comforts, as will carry us with-
out the fear of evil through the valley of the shadow
of death. Shall we not then readily believe in Christ,
and bid his gospel welcome into our hearts, that light
by which such clear and full discoveries are made of
life and immortality ? Shall we not depend upon him
with an entire satisfaction, and give up ourselves to
his conduct, who has enabled us to triumph over death
and the grave, and to say, O death, where is thy sting j
where is thy terror? Have we not reason to entertain
that institution as of a divine original, which is so
wisely, so kindly, suited to our case in the last and
greatest exigence of it ; which shows us the wny,
through this wilderness, to an everlasting rest for
souls ; which divides Jordan before us, and makes a
path through it for the ransomed of the Lord to pass
over? Do we believe that our souls must go to God ?
and shall we not believe in him who will introduce us,
who will receive our spirits, and present them to the
Father, and lodge them in the mansions which be
himself has prepared in his Father's house ? How
forward should dying creatures be to embrace a
living Saviour, who is and will be life in death to
all who by faith are united to him, and who has said.
Because I live ye shall live also.^
m John xiv. 19.
Now lay all this together, and then tell me, ^whe-
ther those who believe In God have not a great deal
of reason to believe also in Jesus Christ ; not only
to desire such a Saviour, but to depend apon tbe
Lord Jesus, as every way fitted to be the Savioar,
and able to save to the uttermost.
And now will you hear the conclusion of the tv^bole
matter ?
1. Let us be more and more confirmed in oar be-
lief of the principles of natural religion, which Chris-
tianity supposes, and is founded upon. Let the die-
fates of the light and law of nature be always sacred
with us, and have a commanding sway and empire
in our souls. So agreeable is revealed reli^on to
right reason, and the established rules of good and
evil, that what contradicts and violates them, how
plausible soever its pretensions may be, oug^ht to be
rejected, as no part of Christianity.
Therefore they who, under colour of seal for
Christianity, hate and persecute their brethren, kill
them, and say they do God good service, or under
that pretence despise dominion, resist the powers
that are ordained of God, break the public order, and
disturb the public peace, who think no faith is to be
kept with those they call heretics, and that it is law-
ful to lie for the truth ; these put a high affront upon
the Christian religion, and do it the greatest wrong
and injury imaginable. To such we may say, Yoa
profess to believe in Christ, but do you believe in
God? Is Christ the minister of sin? If he came not
to destroy the law and the prophets, but to falfil them,
can we think he came to set up a religion that should
be served and advanced by a flat contradiction to
those principles and rational instincts, (if I may so
call them,) which were prior and superior even to the
law of Moses and the prophetical inspirations?
Christ came to renew the tables which sin had
broken ; not to blot out any thing that was eng^raven
in the heart of man by nature, but to write apon the
tables according to the first writing, and to add thereto
many like words. If it became Christ, no doubt it be-
comes Christians, to fulfil all righteousnes* ;^ for we
may say of the principles of natural relif^ion, as
St. Paul does of the law of Moses, Do we make them
void by the faith of the gospel ? God forbid ; nay, wc
establish them.*^
2. Yet let us not rest in a mere natural religion,
and a compliance with it, but let us, with the fullest
conviction and highest satisfaction, embrace and
firmly adhere to the principles of revealed religion,
and submit to the commanding, constraining^ power
and influence of them. Let pure Christianity govern
us in every thing, and both give law to us and give
peace to us. Let faith be our guide with relation
to another world, as sense and reason are with rela-
tion to this world ; and then wc shall be led into the
paths, and brought under the dominion, of Christ's
n Matt. ili. 15.
e Rom. iii. 31.
FROM FAITH IN GOD.
796
boir religion. If there be any divine revelation in
the world, it is in the Holy Seriptare, on which
Christianity is built ; and there certainly it is, for
ire cannot think that God has pat fallen mankind
npon a new trial, (which he has not done for fallen
ingels,) and ^iven him no new rule of daty and ex-
|)ectation, accommodated to that state of trial. The
Scripture, therefore, is that which we are to believe,
0(0 which we must search, and on which we must
mild, for that is it that testifies of Christ Christ
herefore is he to whose conduct we must entirely
leTote ourselves, and on the all-sufficiency of whose
nediation we must rely ; else we are unworthy to
tear the name of Christians, and wear the livery of
lis family.
As there is a practical atheism, which they are
;hargeable with who profess to know God, but in
rorks deny him ; so there is a practical deism, which
bey are chargeable with, who profess to believe in
'hrist, and yet have no regard to his mediation be-
veen God and man : and both the one and the other
n no less dangerous than the speculative, and so
Duch the worse, that they carry in them a self-con-
radiction.
Let OS who are ministers make it our business to
idrance the honour of Christ, and to bring all to
lim ; as faithful friends of the Bridegroom, who re-
w^tgrentlif to hear tke Brideffroom's voice ^^ and to
erre his interests ; else we do not answer the cha-
>cter we are dignified vrith, as ku ministers.
Messed Paul, though he was a great scholar, deter-
oined to know nothing but Christ and him cruci-
ed«^ counting all but loss for the excellency of that
Bowledge •/ and be did as he determined, for *' in
II his writings" (as one of the ancients observes)
* he breathes nothing but Christ." ** Preach Christ,
fotber," (said the famous Mr. Perkins, to a young
unister who asked his advice,) '* preach Christ,
mother." It is the language of all faithful minis-
^^T We preach not ounelvet, but Christ Jenu the
^^ end ourselves your servants for his sake,* It is
^ eharacter of Christians, that they have learned
•hrist :< but how shall they learn him, if their teach-
n do not preach him ? The whole gospel centres
9 Christ ; in him therefore let all our preaching cen-
^e. Let us preach down sin as an enemy to Christ,
Qd that which he died to separate us, and so to save
^ from : let us press duty with an eye to Christ, in
^pliance with him, and gratitude to him. Let us
'«3cribe comforts fetched from Christ, and founded
pon his mediation. Do we aim at the conversion
dinners? Let us call them to Christ, persuade
lem to come and take his yoke upon them, and re-
■trnmend them to him as the best Master. Do we
'in at the edification of saints ? Let us lead them
'^ a further acquaintance with Christ, that they
fJohniiL« qICor.il. 2. r Phil. Hi. 8. . 9 Cor. iv.
!>.
may grow up into him" in all things, as their Head
and Root Are we God's mouth to his people ? Let
us do as God did when he spake from heaven, give
honour to Christ, and direct all to hear him.^ Are
we their mouth to God ? Let us offer up all the spi-
ritual sacrifices upon this altar, that sanctifies every
gift Let this golden thread run through the whole
web of our praying and preaching ; and in every
thing let precious Jesus ever have the pre-eminence.
Let us all, both ministers and Christians, make
Jesus Christ all in all to us ; to us to live must be
Christ : and as we have received him by our profession
of his name, we must so walk in him ; and whatever
we do in word or deed, do all in his name, with an
eye to his will as our rule, and his glory as our end,
depending upon him both for strength and righte-
ousness, and continually rejoicing and glorying in
him.
It is to be feared, Acre are some eyen within the
pale of the church, who seem to have some little re-
ligion, but they forget Christ, and leave him out of
it If we come to talk with them about their souls,
and their eternal salvation, we find they have a re-
verence for God, and a sense of their duty to him,
which they speak of with some clearness and con-
cern ; they have right notions of justice and charity,
fidelity, patience, and temperance, yea, and of devo-
tion to God, and invocation of him ; and are under
convictions of the necessity of these, for they believe
in God : but when we speak to them also of believ-
ing in Jesus Christ, of their coming to God as a Fa-
ther by him as Mediator, of the need they have of
him in every thing wherein they have to do with
God, and the constant dependence they ought to
have upon him, they are ready to say, as the people
did of Ezekiel, Doth not he speak parables ?* This is
a lamentation, and shall be for a lamentation, that
among those who are called Christians, there should
be those found who are strangers to Christ, and are
content to be so ; to whom the Light of the world is as
a lamp despised^ and the Fountain of life as a
broken cistern ; and who are ready to say to Christ,
Depart from «#, and. What can the Redeemer do for
iM, which we cannot do for ourselves? We pitif those
who never heard of Christ, whom this Day-spring
from on high never visited ; for, How shall they be-
lieve in him of whom they have not heard? But we are
justly anyry at those to whom the great things of the
gospel are preached, and yet they are accounted by
them as strange and foreign things, and things that
they are no way concerned in. It is an amazing
infatuation, and what we may stand and wonder at.
Be astonished, O heavens, at this !
(1.) It is strange, that any who are baptized, and
are called Christians, can forget Christ, and leave
him out of their religion; surely they must have
t Eph. iv. 90. II Eph. iv 1&. v Matt xvii. 5. w Ezek. xx. 4o.
toe
FAITH IN CHRIST INFERRED
forgot their Christian name, for they have wretchedly
forgot themselyes. What ? a Christian, and yet a
stranger to Christ! Aui nomeHf aut mares mnta —
Either change thy name, or change thy ipirit. Is not
the whole family, hoth in heaven and earth,< deno-
minated from him, as having a necessary and con-
stant dependence upon him ? and yet he shall be out
of mind^ because for the present he is out of sight.
Shall he be made a cipher of, who is to us the only
figure, and who in the upper world makes so great
a figure? Were not we baptized into his name;
and by our baptism entered into his school, hired
into his family, and enlisted under his banner ; and
yet shall we set him aside, as if we had no occasion
for him? If circumcision was to the breakers of
the law made uncircumcision,^ shall not baptism be
nullified, and made no baptism, to the contemners
of the gospel ?
(2.) It is strange, that any who are convinced of
sin, and see themselves, as all the world is, guilty
before God, can forget Christ ; and leave him out of
their religion, as if they could do well enough with-
out him. What ? a sinner, and yet make light of
the Saviour ! A dying perishing sinner, and yet
not believe in him, whose errand into the world was
to redeem us from all iniquity ! Is the avenger of
blood in pursuit of us, and just at our back, and
shall not the city of refuge be ever in our eye ? Can
we see our misery and danger by reason of sin, (and
we are shamefully blind and partial to ourselves, if we
do not,) and not be continually looking unto Jesus,
the great propitiation ? Can we read the curse of the
law in force against us ? can we see the fire of God's
wrath ready to kindle upon us ? and not be glad to
accept of Christ upon his own terms, Christ upon
any terms ?
(3.) It is strange that any who desire to have com-
munion with God, to hear from him, and speak to
him, and in both to obtain his favour, should forget
Christ, and leave him out of their religion. I hope
none I speak to are of thosb who say to the Almighty,
Depart from iw, we desire not the hnowledge of thy
ways ; but that you will each of you say, with David,
It is good for me to draw near to God,* Do you in-
deed think it so ? Is that your choice ? Is that your
delight ? Is this the thing you labour after, and are
ambitious of, that whether present or absent you may
be accepted of the Lord 7* You know not yourselves,
you know not your God, if it be not : and if it be,
how can you expect to be accepted, but in the Be-
loved ;^ and that the holy God should be well pleas-
ed with you who are unholy creatures, but in and
through a Mediator ? It is by his Son that God does
in these last days ^ speak to us, and it is by him that
we are to speak to God ; so that we cannot with any
confidence approach to God, nor have any comfort-
s Eph. iii. 15. r Rom. il. 35. i Ps. Izziil. 28. a 2 Cor. v. 9.
able communion with him, out of Christ. If we
neglect him, we come without our errand, and shall
be sent away without an answer.
(4.) It is strange, that any who are in care about
their souls and another world, should forget Christ,
and leave him out of their religion. Brethren, you
see yourselves dying daily, death is working in you ;
and you know that after death is a judgment, which
will fix you in an unchangeable state of happiness
or misery in perfection ; yon are standing upon the
brink of an awful eternity, and are just ready to step
in ; now how can you hope to escape everlasting
misery, much less to obtain everlasting happiness,
unless you secure your interest in, and keep up your
correspondence with, him, to whom all judgment is
committed, who has the keys of hell and death in
his hand, and is himself the resurrection and the
life ? Are we not concerned still to make mention
of him, to whom the Father has given power over all
flesh, that he should give eternal life to as many as
were given him,<i and who opens the kingdom of
heaven to all believers. How dare we venture into
another world, withoutbeing fixed on this foundation ?
Were our eyes opened, and our consciences duly
awakened, the very thoughts of dying and going to
judgment, would make such a terror to ourselves, as
nothing could relieve us against, but a believing
sight of Christ sitting at the right hand of God, ready
to receive the souls that are in sincerity committed
to him, to redeem them from the power of the grave,
and to present them to his Father.
3. Let us all make it to appear in all our devo-
tions, and in our whole conversation, that we not
only believe in God, but that we believe also in Jesus
Christ. Let our spirits be purely Christian ; leaven-
ed with the gospel of Christ, and partaking of its
relish and savour ; delivered into it as into a mould,
receiving its shape and impression, and in every
thing conforming ourselves to it The poor are said
to receive the gospel f they are itMi77«X4^ovrfli — evan-
gelized, so the word is. What will it avail us in the
gospel, to behold as in a glass the glory of the Lord,
unless we be changed into the same image, and re-
flect that light which shines upon us, so that all who
converse with us, may take knowledge of us, that we
have been with Jesus,^ and that he dwells in our'
hearts by faith.
Let Christ be our plea for the pardon of sin, the
plea we always put in, and firmly rely upon ; let us
never expect redemption but through his blood, even
the forgiveness of our sins ; therefore we hope it is
God who does and will justify, because it is Christ
that died, yea rather that is risen again ; and there-
fore we hope he will be our advocate with the Fa-
ther, and a righteous, gracious advocate for us,
because he is the propitiation for out sins. Let us
b Eph i. 6. c Heb. i. i. d John xvii. 3. « Matt. xi. 5. f Acteiv. 13.
PROM FAITH IN GOD.
7»7
make him oar plea, and he will himself be our
pleader.
Let Christ be our peace, and onr peace-maker.
When oar consciences are offended and quarrel with
us, when our hearts reproach us, and are ready to
coDdemn us ; let the blood of Christ, by which we
are reconciled to God, be effectual to reconcile us
to ourselves, and let nothing else avail, or be ad-
mitted to do it What satisfied God, let that, and
that only, satisfy us ; and let that pacify our con-
sciences which will also purify them. Let him also
be oar peace among ourselves. Let all good Chris-
tians, however differing in other things, be one in
kim, as he has prayed they may be : and let him who
is the centre of their unity, be the powerful cement
of their affections.
Let Christ be our prophet, and by him let us ask
coansel of the Lord, Lord, what wilt thou have me to
do J* Let him be our oracle, and by him let us be
determined ; let the mind of Christ be our mind in
every thing, and in order to it let his word dwell
richly in us.**
Let Christ be our priest, and into his hand let us
pat all our services, all our spiritual sacrifices, to be
offered up to God, because through him only they
are acceptable.* By this name let us ever know him,
let as ever own him. The Lord our right coutness.^
Let Christ be our pattern ; let our spirits be re-
newed in conformity to his death and resurrection,
and let as be so planted together in the likeness* of
both, that it may be truly said, Christ is formed in
us," Christ lives in us,° and we are the epistles of
Christ.* Let onr whole conversation be governed
in conformity to his example, which he has left us
on porpose tiiat we might follow his steps.p Let us
so bear about with us continually the dying of the
Ix>rd Jesus, as that the life also of Jesus may be
manifested in our mortal hody,^
Let Christ be the beloved of our soul, and let us
make it appear that he is so, by our delight in his
f Acts ix. e.
k Jcr. xziii. 6.
■ Gal. iL sa
b Col. iil. 16.
1 Rom. vi. 5.
» 2 Cor. iii. 3.
i 1 Pet U. 5.
m Gal. iv. 19.
P 1 Pet 11. 21.
presence, onr grief for his withdrawings, our con-
stant care to please him, and fear to offend him, and
our diligence to approve ourselves to him, as one we
esteem and love. Let us have such a constant
regard to him, to his will as our rule, and to his
glory as our end, that we may truly say. To us to
live is Christ,' and to us living and dying he is gain.
Let Christ be our hope, let him be our joy ; and
let us make it to appear he is so, by such a holy
cheerfulness of spirit, as will be a continual feast
to us. Let us see, let us find, enough in Christ to
silence all onr fears, and to balance all our griefs,
and so to keep us always calm and easy. Do we
believe in God ? Do we believe also in Jesus Christ?
Then let not our hearts be troubled, whatever hap-
pens to us, but let us be kept in perfect peace.'
Let Christ be our crown of glory,' and our diadem
of beauty ; let us value ourselves by our interest in
him, and relation to him. At his feet let all our
crowns be cast ; let boasting in ourselves be for ever
excluded, and let him that glories glory in the Lord,
in the Lord Jesus.
Let Christ be our heaven ; let us reckon it one of
the chief joys of glorified saints in the other world,
that they are gathered to Christ" there, they see his
glory ,^ and share in it, they sit with him at his table,
sit with him on his throne. And let us therefore not
only be willing to die when God calls us, but be
desirous to depart and to be with Christ,^ to be to-
gether for ever vrith him, which will be best of all.
To conclude. Let that be the language of our
settled judgments, which a learned and religious
gentleman of the last age took for his motto, wrote
in his books, contrived to have continually before
him, and ordered to be engraven in the rings given
at his funeral ; '* Christ is a Christian's all."*
And let that be the language of our pious affection,
with which one of the martyrs triumphed in the
flames; *' None but Christ, none but Christ.''
4 2 Cor. iv. 10.
c laa. izvllL 5.
w Phil. 1. 23.
r Phil. 1. 21. I ba. xxvi. 3.
n 2The8B. 11. I. T John xvii. 24.
• Judge Warbuiton.
A SERMON,
CONCERNING THE
FORGIVENESS OF SIN AS A DEBT,
PREACHED IN LONDON, JUNE Ist, 1711,
Matt. vi. 12. And forgive tu our debti,
COMPARED VITB
Luke XI. 4. And forgive vs our sins.
From this petition in the Lord's prayer, thas dif-
ferently expressed by the two evangelists, we may
easily observe, (for prayer may preach, this prayer
preaches,)
I. That sin is a debt to God Almighty ; nay, it
becomes us to express it with application, (for, so
such truths as these look best,XO«r sins are our debts.
II. That the pardon of sin is the forgiveness of
this debt, and the discharge of the debtor from it :
and as the former must be thought of with a peni-
tent application, confessing and bewailing our sins,
as our debts, so this with a believing application.
This is a pririlege offered to us in the gospel : O that
we might partaiie of it !
Repentance and remission of sins, are the two
great things which ministers are appointed to preach,
in Christ's name, to all nations ; and which Christ
is himself exalted to the right band of the Father to
give,* else our preaching them would be in vain. I
am here this day to preach them, depending upon
divine grace to give them ; as an ambassador for
Christ, to beseech you, by repentance for sin, to be
reconciled to God,^ th^ by the remission of sin he
may be reconciled to you. Brethren, these are
matters of life and death, matters of everlasting con-
cern ; and therefore challenge your serious atten-
tion.
Many of you have a prospect of drawing nigh to
the Lord, and having communion with him at his
table : and what better service can I do you, than
to assist your repentance in your preparations for
that ordinance, and to assure you of pardon, upon
repentance, in your attendance upon it? To show
you sin, that in reflection upon it you may sow in
tears ; and to show you Christ, that in dependence
on him you may reap in joy,^ and by him may have
your tears wiped away.
This similitude, which represents sin as a debt,
and the pardon of sin as the forgiving of that debt,
our Saviour often used : and it is a proper one, and
very significant, and I hope by the blessing of God
may be of use both to let us into the understanding
of this great concern, and to affect us with it
I. The sins we are to repent of are our debts to
God.
There is a debt to God, which arises from the
command of the law, and we do not pray to be dis-
charged from that: a debt of duty, which we always
owe, and must be always paying in the strength of
his grace ; a yoke so easy, that we cannot desire to
be eased of it ; a service so reasonable, as that, if we
understand ourselves aright, we cannot but be rea-
soned into it.
We are debtors^ not to the fiesh^ says the apostle ;
we are under no obligation to serve it and please it,
and make provision for it ; which intimates that we
are debtors to God : that which is said to be our
duty to do,* is o w^cXo/icv woifioatf that which we owe
the doing of. We owe adoration to God, as a Being
infinitely bright, and blessed, and glorious. We owe
allegiance to him as our Sovereign Lord and Ruler.
We are bound in honour and duty, in gratitude and
interest, to observe his statutes, and to keep his laws ;
are bound by all the relations we stand in to him as
our Creator, Owner, and Benefactor, to love and
fear him, and under the influence of those two com-
manding principles, to serve and obey him : and we
must reckon it our happiness, that we arc thas
obliged, and labour to be more and more sensible of
the obligations. The loosing of our other bonds
a Luke xxiv. 47. Acts ▼. 31.
b S Cor. V. 90.
c Ps. cxxvl. 5, 6.
d Rom. viii. 13.
• Lxike xvii. 10.
A SERMON ON FORGIVENESS OF SIN.
•78^
strengthens these ; so the Psalmist thoaght, when
in consideration thereof he said, O Lord, truly lam
tiff servanif I am thy servtmif for thoa hast loosed my
There is likewise a debt we owe to one another,
vhich we must not pray to be discharged from, but
alirajs liept under the bonds of, and that is, bro-
therly love. When we are commanded to render to
all their dae, so as to owe no man any thing ; yet
¥e are told we most still owe this, to love one an-
others which when we do we pay a just debt, and
jet must still abound more and more.^
There isadebt to God, which arises from the curse
and condemnation of the law, which we are fallen
vnder, by our breach of the command of the law ;
aod this is that which we here pray to be discharged
from: the debt of punishment, that death which we
are told is the wages of tin,^ It is a penal bond, by
vhich we are obliged to our dnty ; so that for non-
performance of the duty we become liable to the
penalty: and thus our sins are our debts ; and being
all sinners, we are all debtors. Know then that the
Lord has a controversy ^ with you, an action against
ym, an action of debt, wherein — ^in his name— I
here arrest yon all, pursuant to the great intention
of the Spirit, which is to convince the world of sin,^
to charge men with a debt to God, and to prove it
opon them.
In prosecution of this, I shall endeavour to show,
1. How we come to be in debt to God, how this
debt is contracted, and what is the g^ond of the
action. That I may keep to the comparison, not
forcing it, but fairly following it, you shall see that
ve ran in debt to God, as the children of men run
in debt to one another.
(I.) We are in debt to God, as a servant u indebt--
td to kis master, when he has neglected his business,
ud wasted or embezzled his goods. Our Saviour
represents our case like that of a servant to a king,
vho when he came to be reckoned with, (probably
tbe revenues of the crown passing through his hands,)
vas foand in debt to the king his master ten tkou^
<W telents ;■ and that of a steward who was accused
hkis lord thai he had wasted his goods,* either through
^oth and negligence, not taking the care and pains
^^t them, that by the duty of his place he ought to
bve done ; or through dishonesty, converting them
to other uses than they were intended for, and serv-
iD*: himself with them.
We are servants to God, and have work to do for
^ advancing of the interest of his glory and king-
dtimin the world, and incur own hearts. This work
is Qodone ; we have stood all the day idle, and have
done nothing, or next to nothing, of the great work
ve were sent into the world about ; nothing to answer
f P». cxTt la.
I Bom. Ti. 13.
a MaU. xTlii. M.
ff RoiD.xUI.8.
k Mic. vf. %
a Luke %fi, 1.
h 1 TheBB. iv. I.
1 John xvl. 1.
• Matt. sxT. 26, 30.
the ends of our creation and redemption, and in pur-
suance of the intentions of our birth and baptism ;
and so we become to be in debt, and deserve, not
only to have our wages stopt, but to lie under the
doom of the unprofitable servant, who is therefore
called wiched, because slothful.*
We have been intrusted with talents,? which were
put into our hands with this charge, trade till I come;
make use of them in your Master's senrice, and for
his honour: but we have not improved these talents
for the end for which we have been intrusted with
them, we have hid our Lord's money, have buried
our talent, and so we come to be indebted. Time is
a talent, it ought to have been filled up with doty ;
but we have mispent it, and trified it away, and have
not done the work of each day in its day, according
as the duty of the day required : we are therefore so
much in debt for lost time, time that can never be
recalled. Opportunity is a talent, time fitted for
the doing of that which will not be done at all, or
not so well done another time. The time of youth,
sabbath-time, the seasons of grace-— the minutes of
these are in a particular manner precious ; but we
have not improved these; we have received the
grace of God in them in vain, have had many a
price put into our hands to get wisdom,^ which for want
of a heart, a heart at the right hand, for want of skill,
and will, and courage, we have not made the right
use of. Our reason is a talent, with all its powers
and faculties, which should have been employed in
honouring God, but has been so wretchedly misem-
ployed, that the world hy wisdom (reason doing its
best, as it thought) hnew not God, Our limbs and
senses, our bodily health and strength, are talents ;
for it is designed we should glorify God with our
bodies i' but the members of our bodies have been
instruments of unrighteousness * to his dishonour ;
and for this abuse of them we are indebted. What
estate we have in the world, what interest we have
in others, or influence upon them, is a talent, puts
us in a capacity of serving God, and doing good.
But have we done so ? No, we have all come short,
far short of the glory of God, have come short of
glorifying him, and therefore deserve to come short
of being glorified with him.*
We are stewards of the manifold grace of God :"
a good stewardship it is, an honourable place, and
very profitable. But have we been good stewards?
It is required of stewards that they he faithful f but
when instead of living to God, and doing all to his
glory, we live to ourselves,^ eat and drink to our-
selves, when self in every thing must be gratified,
and self glorified, and our own things sought more
than the things of Christ,' then, like unfaithful stew-
ards, we convert that to our own use which should
P Luke six. 13.
• Rom. Ti. 10.
» I Cor. iv. a.
q ProT, xvii. 16.
t Rom. lii. 23.
V Zech. vii. 6.
r 1 Cor. vi. SO.
n 1 Pet. iv. 10.
« Phil. ii. ai.
702
FAITH IN CHRIST INFERRED
dtty,p So that, in short, if we believe that there is
such a thing as a divine revelation, that God has
made a discovery of himself, and of his will and grace,
to the children of men, we must believe the gospel,
and the testimony it bears, God has sent his son into
the world f not to condemn the worlds but that the world
through him might have righteoasness and life.
5. If we rightly apprehend how matters stand be-
tween God and man since the fall, as those must do
who believe in God, who believe his holiness and
justice, and his relations to man, we shall readily
receive the notice which the gospel gives us of a
Mediator between God and man ; not only because
we shall soon perceive how desirable it is that there
should be such a Mediator, (and we are easily
brought to believe what is for our honour and ad-
vantage, quod volumus facile credimus—^what we wish
we easily believe^) but because we shall perceive,
likewise, how probable it is that a God of infinite
grace and mercy should appoint such a Mediator,
and make him known to us. It is a great confirm-
ation of the truth of the Christian religion, that it
not only agrees with, and is a ratification of, the
principles and laws of natural religion, and is an
improvement and advancement of them, but that it
supplies the deficiencies of it ; it takes us up and
helps us out, where that fails us and leaves us at a
loss. So that if we make just reflections upon our-
selves, and our own case as it appears to us by the
light of nature, there cannot but be a disposition in^
us to receive and embrace the gospel, and to enter-
tain it not only as a faithful saying, but as well
worthy of all acceptation, that Christ Jesus came
into the world to save sinners. If wc rightly believe
in God, and withal rightly understand ourselves,
we cannot but perceive our case to be such as calls
for the interposition of a Mediator between us and
God ; and we are undone if there be no such a one;
and we will therefore cheerfully receive him.
(I.) We cannot but perceive that man has in a
great measure lost the knowledge of God, and there-
fore should gladly believe in him who has revealed
him to us. It is certainly the greatest satisfaction
and best entertainment to our intellectual powers,
to know God the author and felicity of our beings.
The understanding of man cannot rest short of this
knowledge ; but we find that by the entrance of sin,
our understandings are darkened,*! and the children
of men are generally alienated from the divine light
and life, through the ignorance that is in them, be-
cause of the blindness of their heart : The world by
wisdom hnew not God/ and the things of God SLte fool-
ishness to the natural man.* Are we sensible of this
as our misery, that we cannot by any researches of
our own come to such a knowledge of God, as is
necessary to our communion with him ? If we are
P Acts ziif. 37.
■ 1 Cot. ii. 94.
q Eph. i. 1&
t I John i. la.
T 1 Cor. i. 31.
a John i. 0.
so, we shall readily embrace Christ as a prophet,
who having lain in the bosom of the Father from
eternity, has declared him < to the children of men,
and has brought into this dark world the light of
the knowledge of this glory, with such convincing
evidences of a divine truth, and such endearing in-
stances of a divine grace and love in this light, as
are abundantly suflRcient both to captivate the un-
derstanding and engage the afiections. This is the
true light, which is sufficient to (t^Af^n every man thai
Cometh into this world^^ and to direct him through it
to a better world. And shall we not open our eyes
to such a light? Can we be such strangers, such
enemies, to ourselves, and our own interests, as to
love darkness rather than this light ? "
(2.) We cannot but perceive, that there is an in-
finite distance between God and man, and therefore
should gladly believe in one, in whose person the
divine and human natures are wonderfully united.
Tib light of nature shows us the glory of a God
abov^ us ; as heaven is high above the earthy so are
his thoughts and ways above ours: whence we are
tempted to infer, that there is no having any com-
munion with him, that he is not conversable with
us, and that we cannot expect that he should take
any cognizance of us. Shall we not therefore wel-
come the tidings of a Mediator between Qod and
man, even the Man Christ Jesus ? Shall we not be
glad to hoar, that this God above us is, in Christ,
Immanuel, God with u«,* God in our nature, God
manifested in t/ie flesh ; the Eternal Word incarnate,
which will facilitate our communion with God, and
represent it to us as a thing possible ? When we look
upon God as the almighty Creator and Sovereign of
the world, a being of infinite perfection and blessed-
ness, we are tempted to say. Will this God in very
deed dwell with men, with mean and sinful worms,
on the earth ? But when we look upon the Son of
God clothed with a body, and visiting in g^eat hu-
mility this remote comer of the universe, which God
has let out to the children of men, as a vineyard to
unthankful husbandmen, we are encouraged to
say with triumph. Behold the tabernacle of God is
with men, and his sanctuary in the midst of them for
evermore,^ We are quite lost in our thoughts, when
we come to meditate seriously on the divine perfec-
tions, for they are an unfathomable depth, which we
cannot find out, concerning which we cannot order
our speech by reason of darkness ; If a man speah,
surely he shall be swallowed up :' but when we come
with an eye of faith to see the Father in Christ, who
is both God and man, and are brought by faith to
Jesus the Mediator of the new covenant, and through
him to God the Judge of all,' this makes his glory
the more intelligible, (he that hath seen me, says
Christ, hath seen the Father,) his example the more
T John ill. 19. w Blatt. i. 3a > Ezek. xxxvii. 38, -27.
T Job xxzvil. 30. « Heb. z.ii. 33, m.
FORGIVENESS OF SIN.
601
life, and come to ask, What honour and what dignity
kctk been done ^ to oar great Benefactor for all this ;
we find oar returns of doty and thankfulness no way
answerable to oar receivings of mercy, and so we
become to be in debt
This debt is still the greater, in that we have
made not only poor returns, bot ill returns, to the
God of our mercies : he has nourished and brought
ns up as children, and yet we have rebelled against
bim ; > he has loaded us with benefits, and yet we
bave loaded him with our iniquities : thus have we
requited the Lord, like foolish people and unwise."*
Mach of our debt is contracted by the most base in-
i;Tatitade imaginable to the best of friends, the best
of fathers ; and if you call a man ungrateful, you
can call him no worse.
(4.) Oar debt to God is, a$ the debt of a trespasser
to him upon whom he has trespassed. Our sins, which
are here in the Lord's prayer called, ovr debts, in the
verses following are called wapairrwfuira— our tres-
passes," and thence we commonly use that word, in
repeating the Lord's prayer. An action of damage
dilTersi not much from an action of debt, and this ac-
tion lies against us as sinners.
We have broken through the fences and bounds
which God by his commands has set us, and by
vhich our appetites and passions should have been
restrained and kept within compass ; and so we are
trespassers in debt to God, for trampling his law
under foot, and his authority, as if we were resolved
to be like our forefathers at Babel, from whom
nothing would be restrained that they imagined to do.^
Nay, we have broken in upon God's rights, have
invaded bis prerogatives, by taking that praise to
ourselves which is due to him only. We have gone
upon forbidden ground, and like our first parents
have eaten the fruit of the forbidden tree, by enrich-
ing ourselves with unlawful gains, and indulging
ourselves in unlawful pleasures, meddling with that
of which the Lord our God has said. Ye shall not
ent of it, 9 neither shall ye touch it. By presuming on
comforts which we were not entitled to, we become
trespassers ; as he was that intruded into the wed-
ding'feast, not having on a wedding-garment:
Friend, how earnest thou hither .^
By those trespasses upon the divine authority, we
have injured God, have injured him in his honour.
(And the creature cannot otherwise be injurious to
the Creator but in his honour ; If thou sinnest, what
dost tkoM against kirn?)' By this, we are indebted
to bim ; satisfaction is demanded for the injury :
for Shall a man rob God,* and never be called to an
ac<^fMintfor it? trespass upon him, impeach his ho-
nour, and invade his property, and never hear of it?
(6.) Oar debt to God is as the debt of a covenant
k Est. vi. 3. I IHL 1. 3.
« Matt Ti. 15.
r Gen. ii. 7.
3 F
m Deat zxxii. 0.
o Gen. zi. 6.
q Matt, xxii 12.
breaker, who entered into articles, and gave bond for
performance, but has not made good his agreement,
and so has forfeited the penalty of the bond, which
is recoverable as far as the damage goes, by the
non-performance of the articles. An oath is called
a " Bond upon the soul," because it was commonly
made with an imprecation of evil, if the promise
was not performed ; so that he who broke his pro-
mise so ratified, could not but feel himself under
the burthen of his own curse.
This is our case ; we are bound out from all sin,
and bound up to all duty, not only by the bond of
a command, but by the bond of a covenant, to which
we have ourselves subscribed with the hand; we
have by solemn promise engaged ourselves to be the
Lord's, to walk in his ways, and to keep his statutes ;*
our baptism was an early and lasting obligation
upon us to be religious : but we have broken our
covenant with God, have violated our engagements,
and thereby have not only forfeited the blessings of
the covenant, but made ourselves obnoxious to the
curses of it ; and so we are in debt to God, as they
were who transgressed the covenant which they made
before God when they cut the calf in twain ," wish-
ing that they might so be cut asunder, if they did
not deal faithfully. This is assigned as the ground
of God's controversy with the world of mankind,
and for which they are all laid under the arrest of
his curse ; they have changed the ordinance, and bro-
hen the everlasting covenant, therefore hath the curse
devoured the earth,''
(6.) Our debt to God is as the debt of a malefactor,
to the law and to the government, when he is found
guilty of treason or felony, and consequently the law
is to have its course against him. And this is the
most proper notion of the debt of sin ; for though
our Saviour in his parables alludes to money-debts,
yet the case between God and man is not as that
between debtor and creditor in commerce : for God
is our Sovereign, and we are his subjects ; he is our
Law-giver, and we are bound by his laws. The pri-
mary obligation is the command of the law, *to obey
that; which if we fail in, we fail under a secondary
obligation to the curse of the law ; and therefore as
many as being sinners are under the law, are under
the curse, for so it is written, Cursed is every one, that
continues not in every thing that is written in the booh
of the law to do it.^ But God knows, and our own
hearts know, that we have not continued, no not in
any thing ; we are all guilty before God,' subject to
his judgment. The Scripture hath concluded us all
under sin ; shuts us up as debtors and criminals are
shut up in prison, that the law may have its course.
Wc have all broken the commands of the law,
and so are become liable to the sentence of it. The
T Job xxxT. e. • Mai.
« Jcr. xxxiv. 18.
w Gal. iii. lo.
iit. 8. t Deut. xxvl. 17.
V Isa. xxlv. % A.
X Rom. Iii. 19.
802
A SERMON ON
soul that tins shall die;* shall die, as a soul can die;
shall be made completely miserable. Our blessed-
ness is forfeited, as the life, honour, and estate of a
traitor is to the public justice, to which he is thus
to make the uttermost satisfaction he is capable of
making: the case is ours, and a deplorable case it
is. As the corruption of our nature makes us odious
to God's holiness, so our many actual transgressions
make us obnoxious to his justice ; and thus we are
debtors to him.
(7.) To make the matter yet worse, there is a debt
we owe to God, which is as a debt of an heir^t-law
upon his ancestor's account^ of a son who is liable
to his father's debts, as far as what he has by descent
will go, and as far as he has any assets in his hand.
By Adam's disobedience we were all made sinners,*
were all made debtors ; and laid under this charge*
That we are a seed of evil doers.
The human nature comes to us by descent from
our first parents, and it comes to us not only dis-
tempered but attainted by law ; as the blood of a
traitor is corrupted by his attainder. When those
are under the dominion of death who yet never
sinned after the similitude of Adam's transgression,^
and God visits the iniquity of the fathers upon the
children, we must own ourselves indebted on the
score of those who are gone before us.
(8.) There are debts of ours, likewise, which are
as the debt of a surety upon account of the principal,
I mean the guilt we have contracted by our partak-
ing of other men's sins,' and making ourselves
accessary to them, as if we had not had guilt enough
of our own to answer for.
We have, by the influence of our example, by
advice or encouragement, by contributing to their
temptations, or exciting their corruptions, or by a
consent' and approbation ex post facto— ^fter the
deed has been done, made ourselves partners with
others in sin, and have had fellowship with the un-
fruitful worhs of darhnesSf which we should rather
have reproved; and so must answer not only for our
doings,' but for the fruit of our doings.
Having opened to you the several ways how we
come into this debt to God, let us next inquire, what
kind of debt sin is.
(1.) It is an old debt, it is an early, nay, it is an
hereditary, encumbrance upon our nature. The foun-
dation of this debt was laid in Adam's sin, we are
in debt for the forbidden fruit he ate, so high does
the account begin, and so far back does it look.
We were bom in debt, were called, and not mis-
called, Transgressors from the womb,^ debtors from
the womb ; we began betimes to go astray from God,
and so to run further and further into debt : it has
been long in the contracting, and continual additions
have been made to it, by renewed acts of rebellion
s Ezra xvili. 4. & Rom. v. 19. b Rom. ?. 14. c i Tim. v. 32.
d Isa. xWiil. s. * Job xiii. 26. f Jer. xxxi. IB.
against God. Job when he is old is made to possess
the iniquities of his youth, and Ephraim heart the
reproach of his youth, ^ And how earnestly does
David pray, O remember not the sins of my youth J
(2.) It is B.just debt, and the demand of it highly
equitable. We cannot say that we are charged with
more than is meet ;^ no, how high soever the penalty
is with which we are loaded, certainly it is less than
our iniquities have deserved.* It is divine justice,
the eternal rule and fountain of justice, tliat charges
us with this debt, and brings this action against us ;
and we are sure that the judgment of God is accord-
ing to truth ; nor is he unrighteous who takes ven-
geance.^
(3.) It is a great debt, more than we imagine. It
is represented by our Saviour as a debt of ten thou-
sand talents.* In the computation of money, a
talent is the highest denomination, it amounts to
above 187 pounds of our money ; multiply that by
ten thousand, and what an immense sum does it
come to. This is designed to show us what a great
deal of malignity there is in every sin, how heinous
it is in its own nature, it runs us a talent in debt ;
and withal how numerous our sins are, how many,
how very many, our actual transgressions, they are
ten thousands, more than the hairs on our heads.
Well might the master say to that servant, when be
upbraided him with his pardon, / forgave thee thai
great debt,
(4.) It \B a growing debt; a debt we are still adding
to, as a tenant who is behind of his rent, every rent*
stage makes the debt more : till we return by repent-
ance, wn are still running further upjn the s<K>re ;
still taking up upon trust, and treasuring up unto
ourselves guilt and wrath against the day of wiatb.™
3. Having seen what kind of debt sin is, let us
next see what kind of debtors sinners commonly
are ; and we shall find them like other unfortunate
debtors, that are going down in the world, and bave
no way to help themselves.
(1.) Bad debtors are oftentimes very careless and
unconcerned about their debts ; when they are so
embarrassed and plunged that they cannot hear the
thought of it, they contrive how to banish the thought
of it, and live merry and secure ; to laugh away, and
drink away, and revel away the care and sorrow of
it. Thus sinners deal with their convictions, tbey
divert them with the^ business of the world, or drown
them in the pleasures of sense. Cain endeavonred
to shake off the terrors of conscience, by building a
city." It was once said of one who died over head
and ears in debt, " Surely his pillow had some ex-
traordinary virtue in it to dispose a man to rest, else
one in that condition could not repose himself upon
it." One would wonder what pillows sinners lay
their heads on, who have been so long in debt, who
r Ps. XXV. 7. h Job xxxiv. 83. i Job xi. 6. k Rom. ii. 2, a, s^
1 Matt, xviii. 94. m Rom. ii. 5. » Gen. iv. 17.
FORGIVENESS OF SIN.
803
are so deep in debt to the jastice of God, and never
Jaj it to heart, nor inquire into the things which be-
long to their peace. O what mnltitudcs of precious
soals are lost, and perish for ever, through mere care-
lessness !
(2.) Bad debtors are commonly very wasteful^ and
when they find they are in debt more than they can
pay, care not bow much further they run into debt.
How extravagant are sinners in spending upon their
lasts! What waste do they make of their time and
opportunity, and of the noble powers and faculties
with which they are endued ! like the prodigal son,
irho, when he was run away from his father's house
into a far country, there wasted his substance with
riotoQS living. So true is that of Solomon, One ein-
ntr destroys much good^** with which he might honour
God, and do service to his generation; and runs
tfaroDgb » great deal of valuable treasure.
(3.) Bad debtors are commonly very shy of their
creditors, and very loth to come to an account Thus
sinners care not how little they come into the pre-
sence of God, but rather say to the Almighty, Depart
from Ks ; they take no pleasure in hearing from him,
in speaking to him, or in having any thing to do
with him ; they desire not the knowledge of his good
ways, lest thereby they should come to the sight of
their own evil ways. They are shy of communion with
their own hearts, and looking into their consciences,
becaase they are not willing to know the worst
by themselves. God hearkens and hears, but they
speak not aright ;' they do not take the first step
toward repentance and conversion, for they make
no serious reflections upon themselves, they never
ask. What have I done ? But the case of those trades-
men is justly suspected, who are strangers to their
hooks, and are afraid of knowing what posture their
affairs are in.
(4.) Bad debtors are sometimes timorous ; and
tboogh they strive to cast off all care about their
debts, yet, when they are threatened, their hearts
fail them, they are subject to frights, and are ready
to think every one they meet is a bailiff. Thus sin-
ners carry about with them a misgiving conscience,
vhich often reproaches them, and fills them with
secret terrors, and a bitterness which their own heart
only knows. When Cain was under an arrest for
that threat debt he contracted by the murder of his
brother, what a terror was he to himself, crying out,
My punishment i» greater than lean bear,'^ though it
was much less than he deserved. When Herod
heard of Christ's miracles, he presently cried out,
his John the Baptist whom I beheaded, he is certainly
risen from the dead. The wicked are sometimes
made to flee where no fear is, much more where there
is fear.
(d.) Bad debtors are apt to be dilatory and deceit-
o EccL Ijl 18.
rHag.i. a.
p Jer. viii. &
• Matt zvill. 29.
3 p2
q Oen. ir. 13.
t Ps. 1. 31.
/«/, to promise payment this time and the other, but
still to break their word, and beg a further delay.
It is so with sinners ; they do not say they will never
repent, and return to God, but not yet: The time is
not come, the time that the Lord's house should be built,'
but they will assure you, that some time or other it
shall be built They are called to come to an ac-
count with their own consciences, to search and try
their ways ; and they are forward to promise that
they will do it ; nay, they will set the time when
they will do it The servant that owed ten thousand
talents thought he needed not be beholden to his
master for a pardon of the debt, only he begged for-
bearance : Have patience with me and I will pay thee
all,* They shake off their convictions, and elude
them, by shifting off the prosecution of them, like
Felix, to a more convenient season, which season
never comes ; and so they are cozened of all their
time, by being cozened of the present time.
4. To affect you the more with the misery of an
impenitent, unpardoned state, having showed you
what your debt is, I shall next lay before you the
danger we are in by reason of this debt Many who
owe a great deal of money, yet are furnished with
considerations sufficient to make them easy, but they
are such as our case will not admit.
(1.) Anexact account is kept of all our debts. Some
who are in debt please themselves with hopes that
their debts cannot be proved upon them, and so they
shall escape harm by them : but this will do us no
service ; all our sins will be proved upon us. These
things thou hast done ;* it is in vi^in to deny it, or to
avoid the action by pleading Non estfactutn — It is
not thy deed. If the debtor keep not an account of
his debts, yet the creditor does ; they are all booked,
all kept on record, laid up in store with God, and
sealed among his treasures.** Job speaks of his
transgressions as sewed up in a bag,* as the indict-
ments are upon which the prisoners are to be arraign-
ed ; or, as bonds and notes are carefully tied up
together to be produced when there is occasion. It
will be to no purpose to contest the account, when
the omniscience of God will attest it. Went not my
heart with thee ?^ says the prophet to his servant.
Was not God's eye upon us, when our backs were
upon him, and we were running from him into by-
paths ? Were not all our ways, our sinful ways, ever
before him ? They were, without doubt they were ;
but therefore sinners are secure, and see not their
danger, because (says God) they consider not in
their heart that I retnember all their wickedness,^ But
consider this, ye who forget God,r and his goodness,
that God does not forget you and your wickedness.
Our sins are never cast behind his backy till we have
set them before our faces,
(3.) We are utterly insolvent, and have not where-
a Dent xxadi. 34.
s Hoft vii. 8.
Job It. 17.
V 2 Kings ▼. 2&
7 Pa. 1. 22.
804
A SERMON ON
withal to pay our debts. If a man be mach in debt,
yet if he knows be has wherewithal to answer all his
creditors, he needs not mach perplex himself, especi-
ally, if he can discount with his creditors themselyes :
and there are those who flatter themseWes with a
conceit, that this will help them in their dealing
with God. For being ignorant of his righteoasness,
of the strictness of the demands of his justice, they
go about to establish a righteousness ■ of their own,
and are willing to hope that their good qualities,
and their good deeds, will atone for their bad ones,
and be a competent satisfaction to the demands of
divine justice. Thus it is common for foolish debtors
to talk big, as if they had wherewithal to give every
body their own, and nobody should lose by them,
when, perhaps, their all is nothing, or next to no-
thing. Laodicea thought herself rich and increased
in goods, when she was wretchedly and miserably
poor and naked,* but withal blind, and would not
see.
But what good will it do us thus to deceive our-
selves ? Can the all-seeing God be deceived ? It is
certain we owe more than we are worth ; whether
our debt be more or less, five hundred pence, or
fifty, we are not able to pay it.'* We cannot plead
that we have, by any 3ervices to God, or sufferings
for him, made satisfaction for any part of our debts ;
nor can we promise that we will ; for whatever good
there is in us, it is God's own gift, it is his own
work, for which we are yet more indebted to him.
Whatever good is done by us, it is what we are
already bound to. And though a tenant should pay
his rent for the future, yet that will not discharge
his old scores. We are become bankrupts, must own
ourselves so, and for ever undone, if the debt we
owe be exacted ; for if God enter into judgment
with us, and deal with us in strict justice according
to our deserts, we are not able to answer him for one
of a thousand ,^ In thy sight. Lord, shall no flesh living
be justified. We have no oil to sell, as the prophet's
widow had, wherewith to pay our debt ; no equiva-
lent to offer, nor any thing wherewith to make a
composition. We are debtors to God, but he is no
debtor to us, nor is he ever behind-hand with those
who do any service for him : none has first given to
him, that it should be recompensed to him again,
Rom. xi. 36. There were those indeed who thought
they had made God their debtor by their devotions.
Wherefore have we fasted, say Mey , and thou seest not V^
But when the matter comes to be looked into, it ap-
pears that they are debtors to God, by reason of the
wickedness of their conversations : Ye fast for strife
and debate.
(3.) We have no friend on earth who can or will
pass his word for us, or be our bail. Many poor
debtors encourage themselves with this, that they
I Rom. s. a • Rev. Hi. 17. b Luke vii. 41,49. • Jobiz. 3.
d Isa. Iviit 3, 4. F 1 Pet i. 18. r AcU yiii. to.
have some kind relations, who will stand by ihem^
and appear for them, and help them in a time of
need : but poor sinful men can have no such pros-
pect, since all their kindred are in the same helpless
condition with themselves, a^deep in debt as they
are. The wealthiest worldlings, who have most
money, cannot with it undertake to pay our debts
to God: no, we are not redeemed with corruptible
things, as silver and gold.* Pardons are those gifts
of God, which are not to be purchased with money
in the court of heaYen ; ^ those, therefore, that are so
purchased in the court of Rome, are but sham par-
dons ; even those who boast themselves in the multi-
tude of their riches, yet none of them can by any
means redeem his brother.' The wisest virgins, who
have most grace, have most oil, yet have none to
spare, there is not enough for us and them. If God
contend with us, no man on earth, or angels in
heaven, can undertake to arbitrate the matter, or as
a Days-man, lay his hand upon us both ; can under-
take to open the book by which we stand charged, or
to loose the seals ; none can do it but the Lion of the
tribe of Judah.^
(4.) We are often put in mind of our debts by the
providence of God, and by our own consciences.
Some who are in debt hope to have benefit by the
statute of limitations, and that the debt will be dropt
for want of being demanded ; but the debts we owe
to God are ever and anon demanded, and the right
is kept up by a continual claim, God makes it to
appear that he takes notice of them, for he frequently
gives us notice of them. Conscience is a standing
monitor in our own bosoms, to put us in mind of
our sins, and of the danger we are in by reason of
them, and to stir us up to think of agreeing with oar
adversary in time. For this reason, they wbo re-
solve to go on in sin, and to have peace (such as it is)
though they go on, do all they can to stifle the sug-
gestions of their own consciences, and turn a deaf
ear to them ; as those who are in debt avoid them
by whom they are dunned, and keep out of tbeir
way. But sooner or later conscience will be heard,
and will force sinners to say, as Jawph*s brethren
did long after they had contracted the debt. We are
verily guilty concerning our brother.^
Aflltctions are messengers sent to us on this er-
rand, to remind us of our debts, by awaking our con-
sciences, and setting our sins in order before as :
when bitter things were written against us, it is with
this design, to make us possess our iniquities.'
When God distrains upon our comforts, and removes
them from us, it is to remind us of the arrears of our;
rent. Art thou come to call my sin to my remembrance^^
(said the widow of Sarepta,) and to slay my son *
These sharp methods, which God takes to pat as in
mind of our sins, are intimations how severe the
r Pa. zlix. S, 7.
k Gen. xti. 31.
k Job ix. 33.
1 Job ziU< S&
i Rev. ▼. &.
1 Kings xvii la.
FORGIVENESS OF SIN.
805
nekoniDs^ will be, if we never take care to get them
pardoned.
(5.) Death will shortly arrest us for these debts, to
bring as to an account. It is a sergeant, whose
office is to require the soal, to strip it of the body,
and to bring it to him who gave it, and to whom it is
accoantable. The authority of this officer is not to
be disputed, nor his power resisted. When we are
sammoned by death to come to an account, we shall
find there is no discharge in that war," no remedy,
bat we must yield. The wages of sin is death,^ and
its constant attendant ever since it first entered.^
Death in our discharge from other debts; in the
^ve the prisoners rest together, and hear not the
voice of the oppressor,** but it lays us more open than
ever to these debts, for " Afier death the judgment.*'
It is a maxim in oar law. Actio moritur cum personSt
--The action dies with the person ; but it will be of
DO ose to us in this case, for God, the creditor, never
dies, and sinners, the debtors, are by death fetched
in to appear before him.
(6.) A dag ofrechoning will come, and the day is
fixed. As sure as we see this day, we shall see that
day, when every man must give an account of him-
self unto God,' ttnd etery worh shall be brought into
jvdgmenty with every secret thing,* The young man
who indulges himself in carnal mirth and sensual
pleasures, is told that for all these things God shaU
hing him into judgment.^ Though it is after a long
time, yet it is in the set time, that the Lord of the
servants, to whom the talents were committed, comes
and reckons with them." The God to whom we
gtand indebted, is one with whom we now have to
do ;* for we live upon him, and subsist by him, and
have continual business with him, which should
make it the more uneasy to us to think of lying
under his displeasure. But that is not all, he is one
irpoc ov i7fuv o Xoyoc (as some read those words) — to
vkom for us there is a reehoning ; we now have an
account with him, and must shortly give up our ac-
coant to him. How careful should we be so to
jodge ourselves, that we may not be judged of the
Lord ;* so to state our accounts, and halance them
with the blood of Christ, that when the day of
reckoning comes, we may give up our account with
joy, and not with grief !'
(7.) Hell is the prison into which those debtors
will at length be cast, who took no care to make their
peace, and there are the tormentors to which they
will be delivered.^ This our Saviour gives as a
reason why we should agree vrith onr adversary
qoickly, while we are in the way, because, if the
matter be left to run on, we shall be delivered to the
jadge, to the ofilcer,* to him who has the power of
death ; and so be cast into prison, into chains of
ierknees, a prison, the miseries of which are endless
> EocL viii. & • Rom. vi. S3, p Rom. v. 13. q Job iii. 1&
r Som. xiv. 19. • £ccL zil. 14. t Eccl. zi. 9.
and easeless. It b a pit in which there is no water,
not the least mixture or allay of comfort, not a drop
of water, so much as to cool the tongue.* Some
prisoners for debt live so merrily, that one would
think their prisons were designed for their protec-
tion rather than their punishment ; but hell is no
such prison ; there is nothing there but weeping, and
wailing, and gnashing of teeth, and the more for the
many fair warnings given those prisoners not to
come into that place of torment It is a pit out of
which there is no redemption ; the debtor shall not de-
part thence till he has paid the last mite ; which vrill
never be, no, not during the endless ages of eternity.
And now, sirs, what say you to these things ? You
are many of you great dealers in the world ; what a
consternation would you be in, if upon casting up
your books, you should discover yourselves to be in
debt a great deal more than yon are worth ? You see
yon are so to God, and does it make no impression
upon you? are you in no care, no concern about it ?
Is all I have said to you for your conviction of sin,
and of your misery and danger because of sin, but
as a tale that is told ? If so, all I have to say con-
cerning the pardon of sin, will be but as a lovely song
of one that can play well on an instrument. But I
trust you have laid, and will lay, these things to heart,
that the debt of sin is really a burthen to you, under
which you labour, and are heavy laden ; and if so,
the doctrine of the remission of sins will be to you
glad tidings of great joy, and as life from the dead.
Nor would I have taken this pains to show you your
sins, if your case had been desperate, and I could
not at the same time have showed yon the great sal-
vation from sin, which the Redeemer has wrought
out by bringing in an everlasting righteousness.
II. The sins we are to repent of, being our debts to
God, the mercy we are to pray for is the forgiveness of
these debts. It is to God we are indebted, and there-
fore to him we must address ourselves for a dis-
charge from the debt ; for none can forgive sins, but
God only, and therefore to him only must we go for
that forgiveness. Having opened the wound, and
showed you how dangerous it is, you vrill be ready
to ask, It there no halm in Gilead? Is there no phy-
sician there? Yes, blessed be God, there is. The
same messengers that God sends to put you in mind
of your debts, are appointed to put you in the way of
obtaining the remission of them : and this is that
which, in Christ's name, is preached to all nations ;
— it is now preached to you.
1. Let us inquire, what is included in this mercy of
the forgiveness of sin as a debt, and what steps
God graciously takes therein toward us, when we
repent, and return, and believe the gospel. He acts
as a merciful and compassionate creditor toward a
poor debtor who lies at his mercy.
« Matt. xxY. 19. r Heb. 1 v. 31 . w i Cor. xi. 31 . * Heb. xitL 17.
r Matt zviii. 34. i Matt. v. 95. • Luke xvl. 34.
806
A SERMON ON
(1.) He stays process, and saffera not tbe law to
have its coarse. Judgement is ^ven against us;
bnt execution is not taken oat upon the judgment.
The sinner is arrested by his own conscience as a
debtor, and cried out against himself, / have tinned,
and deserve to die. But pardoning mercy unties
the knot between sin and death, and says, as Nathan
to David, The Lord has taken away thy sin, thou f halt
not die ;^ thou shalt not come into condemnation,
thine iniquity is become thy grief and shame, and
therefore fear not, it shall not be thy ruin. Thou
shalt not have all thou hast seized on, thou shalt not
go to prison, as thou deservest The debt shall not
be laid to thy charge.
The sinner is arrested by affliction, it may be, as
Elihu's penitent is, and is alarmed by it to expect
a much sorer punishment; He is chastened with pain
upon his bed, and the multitude of his bones with strong
pain f and then, under the sense of guilt and dread
of wrath, counts upon nothing else but that his life
shall go to the destroyers.*' But he has a friend with
At'jN, an interpreter, one among a thousand,^ who
shows him God's uprightness ; his hatred of sin ;
and yet his readiness to pardon sinners. This be
begins to give heed to, and take hold of, and thinks
of returning to God, as the prodigal to his father's
house; and then he is gracious to him;' meets
him in his jeturn, and says. Deliver him from
going down to the pit ; let him be discharged from
these pains, from these terrors, for / have found
a ransom, a ransom for the soul. The sinner has
said unto God, Do not condemn me;t and God has
said, There is no condemnation to them that are in
Christ Jesiu.^ They in their repentings condemn
themselves ; men in their reproaches condemn them ;
and it cannot be denied, but that there is that in them
which deserves condemnation. But it is God that
iustijies, and then who is he that shall condemn?
Christ died, and therefore the believer shall not : he
is afflicted and chastened of the Lord, but he shall
not be condemned with the world,' that lies under
the curse.
Well, this is a good step toward the forgiving of
the debt ; now there begins to be hope in Israel con-
cerning this thing ; herein appears the divine pity
and compassion, God's slowness to anger, and
readiness to show mercy ; and this long-suffering of
the Lord is salvation.'^ But the proceedings may per-
haps be stopt for the present, and yet may be revived
another time; a judgment that has long lain dor-
mant may come against a man when he least thinks
of it, and therefore God in forgiving these debts
goes farther ; for,
(2.) He cancels the ^luf, vacates the judgment,
and disannuls the hand-writing that was against us,
b2Sam. xli.13. sJobxxxiii. 19. dJobxxxiii.22. • Job zxziil. 23.
f Job xxxiil. 34. fr Job x.2. h Rom. viii. I. 1 1 Cor. xi. 32.
k 9 Pet iii. IS. 1 Col. ii. U. m Heb. viil. 13.
that was contrary to us, and takes it out of the
way.' He pardons sin thoroughly and fully, so as to
remember it no more " ag^nst the sinner. He casts
it behind his back," as that which he is determined
never more to inquire after ; casts it into tbe depths
of the sea,** as that which shall never more appear or
come to light, as it might at low water, if it were
cast near the shore side. The iniquity of Jacob
shall be sought for and not be found :p therefore
God is said to blot out^ tbe iniquities of poor peni-
tents, as the memorandum of a debt is blotted oat
when it is paid or pardoned ; he not only crosses the
book, which leaves it legible, but blots it out, not to
be read ; for so is the promise to a true penitent. All
his transgressions that he hath committed shall not be
mentioned unto him,^ he shall not be so much as up-
braided with them. It is blotted out as a cloud, as a
thick cloud, by the heat of the sun ; it is vanishetf,
and there appears not the least remainder of it;
The transgression is removed from the transgressors
as far as the east is from the west* These and many
the like expressions, give us abundant assurance
that the sin once pardoned shall not rise up in judg-
ment against the sinner another day ; and give us
abundant occasion to say, Who is a God like unto thee,
pardoning iniquity ?
Well, this secures the life, and happiness, and
eternal welfare of the penitent believer: but still be
may want present comfort. The bond may be can-
celled, and he not know it ; the sentence of absola-
tion passed, and yet he not hear the voice of joy and
gladness ;* so that the broken bones are still com-
plaining: therefore God is pleased many times to
carry this act of grace on yet further.
(3.) He {pves an acquittance, and delivers it by his
Spirit into the believer's hand, speaking peace to
him, filling him with comfort, arising from a sense
of his justification, and the blessed tokens and
pledges of it When he says. Son, daughter, be of
good cheer, thy sins are forgiven thee ;■ (as be spake
comfortably unto Zion, saying. Thy warfare is ac-
complished, thine iniquity is pardoned ;^) then be
gives up the bond cancelled, to the unspeakable
satisfaction of the penitent We read of a woman
who had been a sinner, a notorious sinner, who, upon
her repentance, had much forgiven her, and showed
it by her loving much ;* yet afterwards Christ not
only said of her, Her sins whick are many are for-
given, but turned and said to her. Thy sins are for-
given thee, and. Thy faith hath saved thee, to set forth
this further act of divine favour, in causing as to
hear God's loving-kindness, and to taste that he is i
gracious.
Well, blessed, thrice blessed are they whose
iniquities are thus forgiven, and to whom they are
n In. xxxvili. 17. • Mic. vii. 10. p Jer. f.3a ,
qlaa-xliii. 36. r Euk. xviil. 23. • P9.ciii..l2. tPs.1i. a
u Matt. ix. 3l r Isa. xl. 3. w Luke v)i. 47, 4&
FORGIVENESS OF SIN.
807
not imputed ; who by their own experience of the
breaking of the power of sin in them, are made to
know that the guilt of sin is removed ; and to whom
it appears, by their being reconciled to God, and to
bis whole will, that God is in Christ reconciled to
them. But may it be hoped that these criminals
shall not only be pardoned, but preferred* and made
faTOurites again ? Yes, to complete the mercy, he
not only forgives the debts we have contracted, but,
(4.) He condescends to deal with us again, audio
admit us into covenant and communion with him-
self. Tboqgh we have g^ne behind-hand in our
rent, he remits the arrears, and continues us his
tenants; though we have buried and wasted our
talents, yet he continues us in his service, and in-
trusts us with more. Those we have been great
losen by, though we may forgive them, yet we do
not forget them, nor care for trusting them again.
But in this, as in other things, the God with whom we
have to do, is Gikl and not man ; heforgivei and/br-
geu, and yet will be no loser in his glory by forgiving.
Lord ! what is man, that he should be thus regard-
ed? that he should not only be delivered from going
down to the pit, bgt that his life should see the
light,' the eternal light, and the paths that lead to it.
When we pray that God would forgive us our debts,
we pray not only that we may not be rejected, but
that we may be accepted in the Beloved, according
to the riches of that grace wherein he has abounded
toward us ;7 that with the remission of sins, we may
receive the gift of the Holy Ghost,' the earnest of
the Spirit, and tkat, at length, which it is the earnest
of, even an inheritance among all them who are
sanctified ; for whom he justified them he glorified.
2. Having seen how much is included in God's
forgiving us our debts, because it is so great a favour,
that we may be tempted to think it too much for
sacb worthless unworthy creatures as we are to
expect, let us next inquire, what ground we have to
hope for it: how is it that a God infinitely just and
holy, should be thus readily reconciled to a g^iilty
and polluted sinner upon bis repenting ? If we owe
a great sum of money to a man like ourselves, we
could not have the face to go to him, and desire
him to remit it, when we have not wherewithal to
make any composition with him. Why should not
a just debt be paid ? and if nothing is to be had,
why should not the debtor be sold,* currat lex —
ond the law take its eourte ? What reason have we to
expect that the lawful captive should be delivered 1^
Blessed be God we may expect it, we may be sure
of it, if we tepent and believe the gospel.
(1.) We may ground our expectations upon the
goodness of his nature. This is so much his glory,
that by it he has proclaimed his name not only gra-
rious and merciful in general, but in this particular
s Job xxxiii. SS.
« IflL xlix. 34.
7 Epb. i. 6, 7. t AcU ii. 36. • Matt xviii. 35.
e Ezek. xxziT. 6^7. d Matt, xviii. 37. I
instance, so that he forgives iniquity, transgression,
and sin f and therefore pardons the sin, because he
desires not nor delights in the ruin of the sinner.
How vast were the compassions of that prince in
the parable, which moved him to forgive so great a
debt, as that of ten thousand talents \^ And yet, as
heaven is high above the earth, so do the divine
compassions exceed those : Israel of old found them
so, when their transgressions were so very numerous,
so very heinous ; yet he being full of compassion,
forgave their iniquity. Merciful men will some-
times lend, hoping for nothing again; and where
nothing is to be had, will not be rigorous nor extreme
in demanding their right : and shall not the Father
of mercies take pity on the miserable ? He who is
good, and therefore ready to forgive ; merciful and
gracious,* and therefore removes our transgressions
from us as far as the east is from the west.^ He is
a God with whom that plea is of force, What ftrojlt
is there in my blood? And whose soul was g^eved
for the misery of Israel, s though they brought it upon
themselves by' their own sin and folly.
Well, it is true that God is infinitely good, and
we have abundant reason to hope in his mercy, and
abundant encouragement to plead it with him ; but
it is as true that he is just and righteous, that he is
the great Governor of the world, and the honour of
his government must be maintained ; his injured
justice calls for satisfaction, and one attribute of his
shall not be glorified by the damage and reproach
of another. It is true, he is merciful, and yet there
is a world of angels who lie, and are like to lie for
ever, under the pouring out of the full vials of his
wrath ; and therefore, though his goodness and mercy,
as it is revealed to us in the Scripture, is our great
encouragement, yet,
(2.) We are to ground our expectations upon the
mediation of our Lord Jesus. Therefore God forgives
our debt, because Jesus Christ, by the blood of his
cross, has made satisfaction for it, and given his life
a ransom for ours : which is so far from lessening
the freeness of that grace which forgives us, that it
greatly magnifies it, for it was he himself who found
the ransom,** it was he himself who gave his Son to
be a propitiation for our sins.* And herein more than
in any thing he commended his love,'' that he would
not only forgive our debt, but put himself to such
vast expense of blood and treasure, that he might
do it so as to secure, nay to declare, his righteous-
ness ; to declare, I say, at this time his righteousness ;
(such an emphasis does the apostle lay upon this ;) that
he might be not only merciful but just, and the justi-
fier of them who believe in Jesus.^ If sinners are
debtors, it is Christ who is their surety, upon the
account of whose satisfaction their debt is forgiven :
Christ is called the surety of the covenant ;^ not that
e Ps. Ixxxvi. A. f Ps. ciii. 8, 12. rJudg.x. 16. h Job xxxiii. 34.
i 1 John iv. 10. k Rom. v. 8. 1 Rom. iii. 25, 80. » Heb. vii. 23.
808
A SERMON ON
he was originally bound in the bond with us, as if
it were implied in the penalty annexed to the coTe-
nant of innocency, which was, Thou thaU surely die,
that is, ihou or thy surety. No, Christ's undertak-
ing supposes us already debtors, and under arrest
for the debt ; so that Christ comes in rather as bail
to the action, than as a secondary undertaker from
the beginning. His office as mediator takes it for
granted, that God and man are at variance, for a
mediator is not of one ;■» we are looked upon as under
the law, that is, under the curse, when Christ to
redeem us makes himself sin and a curse for us.»
Let us see how this is done.
[1.] Our Lord Jesus Tolnntarily undertook to be
a surety for us : pitying our deplorable case, and
concerned for his Father's injured honour, that divine
justice might be satisfied, and yet sinners saved,
he offered to make his own soul a sacrifice for sin,
and himself a propitiation, answering the demands
of the law, as the propitiatory, or mercy-seat, exact-
ly answered the dimensions of the ark. The Father
intrusted him with this great piece of service, and
he voluntarily and cheerfully consented to it: he
said, Lo, 1 come, and not only did this vrill of God,
but delighted to do it ;p drawn to it, and held to it,
with no other cords but those of his own love, and
the agreeableness of his undertaking to his Father's
commandment
Christ had no debt of his own to pay, for he al-
ways did those things that pleased his Father. Such
was the dignity of his person, and such the value of
the price he paid, that he had wherewithal to make
full satisfaction, and to pay this debt, even to the
last mite. He said. Upon me he the curse, my Fa-
ther. Thus he became bound for us, as Paul for
Onesimus to Philemon his master : If he have
wronged thee, or oweth thee ought, I Paul have writ-
ten it with my own hand, the blessed Jesus has writ-
ten it with his own blood, / will repay it.^ And
this undertaking of Christ's shall redound more to
the glory of God, eyen to the glory of his justice,
than the damnation of these sinners would have
done ; for if they had perished, the righteousness of
God would have been, to eternity, but in the satirfy-
ing ; but now, by the merit of Christ's death, it is
once for all satisfied, and reconciliation made for ini-
quity. Thus he restored that which he tooh not away.'
Let us pause a little, and think with wonder and
thankfulness of this glorious undertaking. How
great was that kindness and love of God our Savi-
our towards man, which set this work going I How
admirable the wisdom that contrived it ! The wis-
dom of God in a mystery.* Let every crown be
thfown at the Redeemer's feet, and every song sung
to his praise. Who is this that engageth his heart to
n Gal. iii.20. e QfU. ill 10, la p Pb. xl. 7. q Phil. 18. 19.
r Ps. Ixix. 4. • I Cor. ii. 7- t Jer. zxx. ai.
« IML liii. 1. T In. lilt. 12. » Isa. zl 2.
approach unio God,* as a surety for us ? It is he who
speaks in righteousness, and will never unsay what
he has said, for he is mighty to save," be is al-
mighty.
[2.] Having made himself a surety for us, he made
full satisfaction to divine justice for our debt, by the
blood of his cross. He poured out his soul unto
death,' not only for our good, but in our stead ; and
paid, though not the idem — the same, that we should
have paid, yet the tantundem — the equivalent, that
which was more than equivalent ; so that in him God
might be said to have received double for all our
sins,* so much was the Father glorified in him.
God charged the debt upon him, according to his
undertaking. Those he undertook for being insolv-
ent, the action was brought against him ; and God
laid upon him the iniquity of us all ;' made it all to
meet upon him, (so the word is,) as the sins of all
Israel were made to meet upon the head of the goat,
that on the day of atonement was to be sent into a
land of forgetfulness.y Solomon says. He that is
surety for a stranger shall smart for it, shall be
broken by it : our Lord Jesus being surety for us
who were strangers and forcipiers, he smarted for
it ;* for it pleased the Lord to bruise him, and put
him to grief
He voluntarily and freely paid the debt ; his life
was not forced from him, but he laid it down of
himself.^ The satisfaction was to be made to God
in his HONOUR ; for in that he had been injured,
and to that he had an eye, when he said. Father,
glorify thy name,^ take the satisfaction that is de-
manded. And it was to be made by his death, for
without shedding of blood, that blood which is the
life, there was no remission ; and, therefore, he laid
down his life with these words. Father, into thy
hands I commit my spirit i^ that life, that soul, which
is to be given as a ransom for many, I here give to
thee ; I put it into thy hands, as the surety pays the
debt into the hands of the creditor, the proper per-
son to receive it.
[3.] The satisfaction which Christ made for oor
sins was graciously accepted, and God was so well
pleased in him,* as to be well pleased with us in
him. This was a further act of divine grace ; for in
strict justice it might have been insisted on, that the
law should have had its course against the sinners
themselves. Christ intimated, that pursuant to the
counsels of peace,' which were between the Father
and him, concerning man's redemption, his arrest
should be our discbarge, when he said to those who
seized him in the garden. If ye seek me, let these go
their way.% He delivered up himself to suffer and
die, that we might be delivered from wrath and ruin,
and divine justice agreed to it
s ISL liii. 6. y Lev. xvi.si. « Prov. xi. 15. • In. liil. 10.
b John X. 18. e John xli. 98. d Luke xxiii. 4S.
• Matt xTii. 5. f Zech. vi. I3l r John xviii. &
FORGIVENESS OF SIN.
809
In token of the acceptance of his satisfaction, God
raised him from the dead, sent an angel to roll away
the stone from the door of the sepulchre, and so to
release the prisoner; which he did, and then sat
upon it^ in triumph, signifying that then death had
no more dominion over him, but was perfectly con-
quered and abolished. But are we certain that he
had a fair discharge? Yes, for he was often seen
alive, seen at liberty, and the Father having raised
him from the dead, set him at his own right hand,
which would have been no place for him, if he had
not fully made good his undertaking. Christ's death
beio^ the payment of our debt, for he was delivered
for oar offences, his resurrection was the taking out
of oar acquittance, for he rose again for our justifi-
cation.i Therefore the apostle lays the stress of our
faith, hope, and comfort upon this. Who is he that
shall condemn? Who can take out an execution
against us ? It is Christ that died, yea^ rather, that is
risen again :^ by which it appears that his dying for
as was accepted, especially since he now is even at
the right hand of God making intercession in the
virtue of his satisfaction ; and it is an effectual in-
tercession, for the Father hears him always.
[4.] The satisfaction being accepted, a release of
debts is published and proclaimed in the everlasting
gospel to all penitent and obedient believers. Full
assurance is given them that their sins shall be par-
doned, and they shall be made accepted in the Be-
loved. The preaching of the gospel is called the
proclaiming of the acceptable year of the Lord,^ in
allasion to the year of release, which was every
seventh ; and, especially, to the year of jubilee,
which was every fiftieth ;* when all debts were dis-
charged, mortgaged possessions restored, and all en-
cumbrances on men's estates taken off. And this
was proclaimed by sound of trumpet in the evening
of the day of atonement, to signify, that upon the
account of the atonement which Christ was to make,
poor sinners should be delivered from that wrath and
corse to which they were bound over, and brought
into the glorious liberty of God's children, and re-
stored to all the glorious privileges and inheritances
of free-born Israelites. Blessed is the people that hear
this joyful sound,* the trumpet of the everlasting gos-
pel publishing this release, this act of indemnity,
liberty to the captives j and the opening of the prison
to them that were bound.
These glad tidings of great joy are to be brought
to all people ; whoever will come and take the benefit
of this general release, and sue out a particular dis-
charge upon it, on very easy and unexceptionable
terms ; for the gospel excludes none, who do not by
their own wilful impenitence and unbelief exclude
themselves. Nay, we have not only this discharge
offered us, but we are courted, and earnestly invited,
h Matt, nviii. 3. i Rom. !▼. SS. k Rom. tUI. 34. t Luke iv. 19.
m Lev. », 9, 10. a Pb. luxix. lAb o 3 Cor. V. 19, 30.
to come in and accept of it. God having in Christ
laid a foundation for the reconciling the world unto
himself, has sent his ambassadors, not only to pro-
pose the matter to us, but to beseech us, nay, God
does by them beseech us to be reconciled to God,*
though it had better become us to beseech him first
to be reconciled to us.
[5.] It is upon the account of Christ's satisfaction,
that our sins are actually pardoned upon our repent-
ing and believing ; and that is it which we are to
plead with God, and to rely upon as a valid plea in
our prayers to God for the forgiveness of our debts.
In his righteousness we must appear before God ;
making mention of that, even of that only, and not
thinking to justify ourselves.P It is through his blood
that we have redemption, even the remission of sins,4
for that is it which, having been shed for us without
the city, speaks for us vdthin the veil, and speaks
better things than that of Abel ;'' and he still appears
in the midst of the throne, a Lamb as it had been slain,*
newly slain, and bleeding afresh, to intimate the
constant perpetual virtue of his satisfaction, and the
continual advantage which believers have and may
have by it.
In praying for the forgiveness of our sins, we must
have an eye to Christ as our Redeemer; the Re-
deemer of our persons that were in bondage, and of
our inheritance which was in mortgage. He is our
Goel; Job calls him so, and the prophets often : it
is the title of the next hinsman ; who by the law was
to redeem the possession which his brother sold.^
Christ having taken our nature upon him, is become
our kinsman, and he is the next kinsman who is
able to redeem, so that to him the right of redemption
does belong : and he has graciously condescended
to do the kinsman's part ; so that we return to our
inheritance again, from which we had other¥rise
been for ever banished ; and have the earnest of it
until the complete redemption of the purchased pos-
session." We must also in a particular manner have
an eye to his death as our ransom : for the sake of
which we are delivered from going down to the pit.^
Very fitly therefore is that sacrament which is the
memorial of his death, made the seal of our par-
don.
3. Having showed you how sad your case is
upon the account of sin, and what a dangerous debt
it is ; and yet that your case is not desperate, but
there is hope for you through grace, I promise my-
self, you will now be willing and glad to hear, what is
expected and required from you, that you may obtain
this favour, and that your debts may be forgiven.
Christ, as a surety for us, has made satisfaction ; but
what must we do that we may have an interest in
that satisfaction ? It is true that atonement is made
for sin, and is accepted as sufficient to gpround a
P Ps. IxxL 16. q Eph. i. 7. r Heb. xil. 34. ■ Rev. ▼. &
t Lev. xzT. 35. « Eph. 1. 14. ▼ Job zzxlil. 94.
810
A SERMON ON
treaty of peace upon ; and yet it is as true, that
multitudes perish eternally under the load of this
debt, and continue in their captivity, notwithstand-
ing the proclamation of liberty. It therefore con-
cerns us all to see to it, that we be duly qualified,
according to the tenor of the new covenant, for the
comforts of a sealed pardon and a settled peace ;
and that we may be so,
(I.) We must eonftis the debt, with a humble,
lowly, penitent, and obedient heart. We must own
ourselves guilty before God, and concluded under
sin. Let not those expect to prosper, or recover
themselves from under this load, who cover their
sins, for they, and they only, who confess and forsake
them, shall find mercy." We arc charged as debtors,
and must not go about to deny the debt, no, nor to
excuse or extenuate it ; but be ready to acknowledge
that we have sinned, and have perverted that which
was right, and it profited us not ;» that we have been
both unjust to God and injurious to ourselves, as
debtors are.
In confessing the debt we must be particular;
must not only own that we are sinners, but, in this
and the other instance, we have sinned ; not for in-
formation to God, he knows our sins better than we
ourselves know them, but for humiliation and warn-
ing to ourselves. / have tinned, (says David,) and
have done this evil J I have sinned, (says Achan,) and
thus and thus have I done.* And the more particu-
lar we are in the acknowledgment of sin, the more
comfort we may expect to have in the sense of the
pardon. If I can say, '' This sin I confessed ; I
trust, through grace, this sin is pardoned, and shall
not be laid to my charge. But then this confession
of sin must be accompanied with true remorse and
godly sorrow for it ; we must bewail it, and bemoan
ourselves because of it ; must give glory to God, and
take shame to ourselves in making this confession :
And as the prodigal when we own we have sinned
against God, we must own, that we are no more
worthy to be called his children ; nay, that it were
a righteous thing with him to deliver us to the tor-
mentors. And if we thus judge ourselves, we shall
not be judged.
(2.) We must achnowledge a judgment of all we
have to our Lord Jesus, who has been thus kind to
satisfy for our debt. This is one proper act of faith.
To resign, surrender, and give up ourselves, our
whole selves, body, soul, and spirit; all we are,
have, and can do ; to be under the direction and
government of his word and Spirit, to be devoted to
his honour, employed in his service, and disposed of
at his will. Our own selves we must give unto the
Lord,* and to us to live must be Christ : our all
must be put into his hands, must be laid at his feet.
It is indeed a very poor counter-security, but such
w Prov. xxviii. 13. *. Job xzxiii. 37. j Ps. li. 4. s Josh. vii. 30.
• 2 Cor. viii. 5. b Luke i. 74, 7S. e Titus ii. 14
as it is he requires it, and is pleased to accept of it,
provided we be sincere and faithful in the sur^
render.
There is good reason why we should do this ; for
therefore he delivered us out of the hands of our
enemies, that we might serve him ;^ therefore re-
deemed us, that we might be to him a peculiar
people, purijied from sinful works, and zealous oj
good works. ^ Nor can we do better for ourselves,
than to give up ourselves entirely to Christ ; we are
never more our own, than when we are wholly his.
If we resign ourselves to him, it is in trust for the
securing of ourselves, and our own true welfare,
that we may not again be our own ruin. Thus will he
complete his kindness to us, if it be not our own
fault : he who was our surety to save us from pe-
rishing under the load of guilt we had contracted,
will be our trustee, to save us from faliini^ a$cain
under the like load ; for he has said, Sin shall not
have dominion over you.^ Thus will he perfect all
that which concerns us ;* and if we commit our-
selves and our all to him, we shall find he is able to
keep what we have committed unto him against that
day, and he will be found a faithful trustee.
(3.) We must give to Christ the honour of our par-
don, by relying entirely on his righteousness as our
plea for it ; acknowledging that other foundation of
hope can no man lay,' and other fountain of joy can
no man open. We must for ever disclaim all de-
pendence upon our own sufficiency, and with the
highest satisfaction rest upon Christ only as a com-
plete and all-sufficient Saviour. The great concerns
of our immortal souls, our reconciliation to God,
and our felicity in him, we must lodge in his hands,
by a submission not only to his government, as the
Lord our Ruler, but to his grace, as the Lord our
Righteousness, made of God to us righteousness, ^ that
we might be made the righteousness of God in him.^
For, thus, boasting is for ever excluded, and he that
glories must glory in the Lord.
(4.) We must study what we shall render to him
who has loved us, who has so loved us. Let us mention
it to his praise, take all occasions to speak of that
great love wherewith he loved us, in purchasing for
us the remission of that great debt. We cannot
expect an interest in Christ and his righteousness,
unless we be willing to own our obligations to him,
as those who are sensible the bonds he has loosed
us from * bind us closely and constantly to him,
(6.) We must engage ourselves for the future^ that
we will render to God the things that are his, and
be careful not to run in debt again. If we would
find mercy, we must not only confess our sins, but
forsake them, and keep close to the way of onr doty.
Ceasing to do evil, and learning to do well, are the
commanded fruits of repentance, and without those
4 Ps. cxxxviii. a
g 1 Cor. i. 30.
• 9 Tim. i. 13.
h 8 Cor. ▼. 31.
f I Cor. iii. 1 1.
* Ps. CXTi. 16.
FORGIVENESS OF SIN.
811
we cannot expect the promised fruits of it Has
God graciously remitted us our arrears, let us pay
oor rent more panctually for time to come. Every
day is a rent day with us, and we most be careful,
by filling up time with duty, and doing the work of
every day in its day, to pay our rent duly; and
wherein we come short, balance our accounts with
the blood of Christ, which cleanses from all sin,*' by
a renewed application of the virtue of that to our
souls; and thus keep touch with him who is, and
ever will be, faithful to us. Have we wasted our
talents,! and so contracted debt, and yet are we still
intrttsted with them? Let us henceforth be more
diligent in the improvement of them, that by the
blessing and grace .of oor Master, our five talents
may be made other five, and we may have our Mas-
ter's approbation, and enter at length into his joy.
And let us always remember, that God speaks peace
to his people, and to his saints, on this condition,
that they do not return ag^n to folly.*"
(6.) Our forgiving others is made the indispensable
coodition of our being forgiven of God. Nothing
can be more express than this, If we forgive not men
their tregpatses^ neither will our Father who is in hea-
ven forgive us ours.^ For God will have his children
to be like him, merciful as he is merciful, and good
as he is, even to the evil and unthankful. That ser-
vant in the parable, who was rigorous in exacting a
small debt from his fellow-servant, by that instance
of the hardness of his heart made it to appear, that
he was never truly humbled for his own debt to his
Lord, that great debt, nor ever truly sensible of his
Lord's kindness to him in forgiving it ,* and there-
fore, his repentance being counterfeit, his pardon
was never ratified, but he was delivered to the tor-
mentors, as a wicked servant®
Let this consideration prevail to pacify the most
provoked, and mollify the most severe ; let it not only
suppress every root of bitterness in us, but extirpate
it and pluck it up : let us not harbour the least
tboa^bts of malice and revenge against those wbo
have been any way injurious tons, nor render to any
evil for evil, nor be extreme to mark what is done
amiss against as ; for what then shall we do, when
Gtf^ riseth up, and when he visiteth, what shall we
anncer him .'r
And now,(bretbrcn,) having very briefly and plainly
opened to you this great concern that lies between
>oa and God, I must leave it to you to make the
application of what has been said, each of you to
yourselves ; nay, I hope you have been applying it
as we have gone along ; for these are things of which
none of us can say. They belong not to us. Leave
it to you, did I say ? — I leave it with God by his Spi-
rit to apply it to all your consciences, that you may
be delivered into the mould of these great truths. I
V 1 Jdm 1. 7. 1 Matt. xxv. SO. m Pt. Ixxxv. S n Matt vi. 14, lA
• Matt xviii. 39, 34. p Job xxxi. 14. q Hag. i. 5.
shall therefore close only with a few words of ex*
hortation upon the whole matter.
1. Do not delay to come to an account with your
own consciences, but search diligently and impar-
tially, that you may see how matters stand between
you and God. Consider your ways,'* search and try
themJ Commune with your own hearts, saying, What
have I done ? What have I done amiss ? Take an
account of your debts to God, as all prudent trades-
men do of their debts to those with whom they deal.
Think how many the particulars are, how great the
sum total is, and what circumstances have enhanced
the debt, and run it op to a great height ; how ex^*
needing sinful your sins have been, how exceeding
hateful to God, and hurtful to yourselves. Put that
question to yourselves which the unjust steward put
to his lord's debtors. How much owest thou unto my
Lord? and tell the truth as they did, for themselves ;
and do not think to impose upon God, by making
the matter better than it is, as the steward did for
them, writing fifty for a hundred.*
2. Be thoroughly convinced of your misery and
danger by reason of sin ; see process ready to be
taken out against yon, and consider what is to be
done : it is no time to trifle, when all you have is
ready to be seized, and if the present season be
slipped, you know not how soon the things that be-
long to your peace may be for ever hid from your
eyes, and you will rue your carelessness when it is
too late to retrieve what you have lost by it.
3. Agree with your adversary quickly, while you
are in the way with him ;* make your peace with
God, and do it with all speed. You need not send
to desire conditions of peace,* they are ofiered to you,
if you will but accept of them ; and they are not
only easy but very advantageous. Take the advice
which Solomon gives to his son who is insnared in
suretyship. Do this, my son, that thou mayest deliver
thyself, go humble thyself, and thereby thou wilt not
only pacify an adversary, but make sure a friend :
and give not sleep to thine eyes, nor slumber to thine
eyelids, till thou hast done this.^
4. In order to the making of your peace with God,
make sure your interest in Jesus Christ, and make
use of him daily for that purpose : retain him of
counsel for you in this great cause on which your
all depends, and let him be not only your plea but
your pleader, for that is his office ; If any man sin,
and so run into debt, we have an advocate with the
Father,^ who is ready to appear for us, and attends
continually to this very thing. Be advised by him,
as the client is by his counsel, and tiien refer your-
selves to him, put your case into his hand and say.
Thou shah answer, Lord, for me, when I have no-
thing to say for myself.
5. Renew your repentance every day for your sins
r Lani. lit 40.
Q Luke xiv. 33.
■ Luke xvt 5, 6.
y Ptov. vi. 3, 4.
t Matt V. 25.
w I John it I-
812
A SERMON ON THE FORGIVENESS OF SIN.
of dail J infirmity, and be earnest witb God in prayer
for the pardon of them. Hereby we give to God
the glory of his never- failing mercy, which abun-
dantly pardons ; and to Christ the glory of his inex-
haastible merit and grace ; and keep ourselves con-
tinually easy by leaving no guilt to lie upon the
conscience nnrepented of. '* Even reckonings (we
say) make long friends.'' And the more we are
humbled for our daily sins, and the more we see of
our obligation to Christ, and his merit, for the par-
don of them, the more watchful we shall be against
them, and the more careful to abstain from all ap-
pearances of evil, and approaches towards it.
Lastly, Let those to whom much is forgiven, love
much.* We have all of us much forgiven us, it is a
X Luke vii 48, 43.
yery great debt from which we have been discharged;
now it may be expected, that we should have our
hearts accordingly enlarged in gratitude to him who
Jhst loved us, who mo loved us, and gave himself for
us, loved us and washed us from our sins in his own
blood. How shall we express our love to him ? What
box of precious ointment shall we pour upon his
head ? What song of love shall we sing to his praise!
O that the love of Christ may constrain us? to love
him, and live to him, who loved us and died for ns;
to be faithful and constant in our love to him, who
having loved his own which were in the world, loveth
them unto the end,* and will love them all at length
into the world of everlasting love.
7 2 Cor. V. 14
« John xULl.
HOPE AND FEAR BALANCED :
IN
A SERMON,
PREACHED AT THE TUESDAY LECTURE, AT SALTERS HALL,
JULY, 24th, 1711.
Psalm cxlvii. 11.
The Lord tmkeik pleasure in them that fear him, in
those that hope in hie mercy.
The dignity and privilege of the righteous, who are
God's favourites, here appear bright and blessed,
very blessed, very bright; and to an eye of faith,
the lustre of them far exceeds even that of crowns
aod coronets ; though their honour like their life is
hidden,* and, therefore, the world knows them not.^
What can prove them more great, what more happy,
thaa this, that the God of heaven tahee pleasure in
them?
That God should be at peace with any of the chil-
dreo of men, (that degenerate, guilty, and obnoxious
race,) is more than we could have expected, con-
sidering his justice and holiness ; but that he should
takt pleasure in them, should set them apart for
himself,^ gather them in his arms, carry them in
his bosom,*' value them as his peculiar treasure, and
make them up as his jewels;* this is that which
eternity itself will he little enough, and short enough,
to be spent in the thankful admiration of. Lord,
vket is man thai thou shouldst thus magnify him, and
ut thine heart upon him f
God takes pleasure in his saints, that is, in his
own image upon them : he rejoiceth in the worh of
kis own hands/ Not that God is capable of receiv-
ing any addition to the infinite complacency he takes
io himself, and in his own perfections, from any
creature; but thus he is pleased to express the
favour he bears to his chosen.^ He delights not in
tkt strength of a horse, (so it is said in the foregoing
verse,) he taheth not pleasure in the legs of a man,^
Princes and great men take delight in these, both
for their entertainment, they divert themselves with
horse races and foot races, and for their service, they
• Col. iii. 3.
* laa. xLll.
b 1 John fit. t.
e P«. iv. 3.
• Mat iii. 17.
make use of horse guards and foot guards, bring into
the field squadrons of horse and battalions of foot, and
review their troops with a great deal of satisfaction.
But does God do so ? No, he tahes pleasure in them that
fear him : he delights to behold the righteous ^^ delights
to converse with them, invites them into fellowship
with himself, and with them his secret is. He de-
lights to employ them, and makes them the instru-
ments of his glory : and herein he magnifies himself,
that he has pleasure in the prosperity of his servants,^
But the CHARACTER here given of God's favourites
is THAT for the sake of which I chose this text, and
which I shall speak more largely to. They are such
as both fear God, and hope in his mercy. The fear
of God I know is often put for all religion ; but it
being here distinguished from a hope in his mercy,
I choose rather to understand it in a more limited
sense, as signifying a dread of his majesty.
Fear and hope are passions of the mind so con-
trary the one to the other, that, with regard to the
same object, it is strange they should meet in the
same laudable character : yet here we see they do
so, and it is the praise of the same persons, that they
both fear God, and hope in him.
Whence we may gaUier this doctrine :
That in every concern that lies upon our hearts,
we should still endeavour to keep the balance
even between hope and fear.
We know how much the health of the body de-
l»ends upon a due temperament of the humours, such
as preserves any one from being predominant above
the rest ; and how much the safety and peace of the
nations result from a due balance of trade and power,
that no one grow too great for its neighbours : and,
so necessary is it to the health and welfare of our
souls, that there be a due proportion maintained be-
tween their powers and passions, and that the one
may always be a check upon the other, to keep it
f Pb. civ. 31. ff Pb. cvl. 4, 5. b Ps cxlvii. 10.
1 Pi. zi. 7. k Ps. xxxT. 27.
814
HOPE AND FEAR BALANCED.
from ranning into extremes ; as in these affections
mentioned in the text. A holy fear of God must be
a check upon our hope, to keep that from swelling
into presumption ; and a pious hope in God must be
a check upon our fear, to keep that from sinking
into despondency.
This balance must, I say, by a wise and steady
hand, be kept even in every concern that lies upon
our hearts, and that we have thoughts about I shall
enumerate those that are of greatest importance.
We must keep up both hope and fear,
I. As to the concerns of our souls, and our spi-
ritual and eternal state.
II. As to our outward concerns, relating to the
body, and the life that now is.
III. As to the public concerns of the church of
God, and our own land and nation.
In reference to each of these, we must always
study and strive to support that affection, whether
it be hope or fear, which the present temper of our
minds and circumstances of our case make necessary
to preserve us from an extreme.
I. Nothing certainly does so much concern us, and
ought to lie so near our hearts, as the prosperity of
our souls, and their happiness in the favour of
God, and their fitness to serve him here, and enjoy
him for ever. This certainly ought to be the chief
and continual care of every man in this life, to ap-
prove himself to an eternal God above him, and to
prepare himself for an everlasting state before him.
This is the concern of the better part, and is of all
other the most weighty concern. Now, for the due
managing of this concern, it is requisite that we
take our work before us, and give each part of it its
place and due proportion, so as that one devout
affection may not intrench upon and exclude ano-
ther. As the beauty of God's being consists in the
harmony of his attributes, so the beauty of his
image on our souls consists in the harmony of our
graces, and the concurrence of them all to the main-
taining of our due subjection to God, and due
government of ourselves.
In eternity there is neither hope nor fear. In
heaven they are both lost in an endless fruition :
glorified saints, as they are for ever quiet from the
^ear of evil, and out of the reach of it, so they have
nothing more or better to hope for, than what they
are already entered into the enjoyment of; and
what a man sees, why doth he yet hope for ?^ In hell
they are both lost in an endless despair : they have
nothing to fear there, where they know the worst,
and must feel to eternity what they would not fear ;
nor have they any thing to hope for, when the door
of mercy is shut against them, and a great gulf
fixed between them and all blessedness, never to be
removed. But in our present state, there is and
1 Rom. viii. 94. m Ps. ci. 1. n Pa. Ixviii. 4, 5.
o laa. Ivil. 1^. p laa. Izvi. 1,2. q Ezod. xzxiv. 6, 7.
must be a mixture both of hope and fear ; and we
must keep up our communion with God, and do oor
duty to him by the seasonable exercises of bolb :
and thus we must sing both of mercy and judgment^
and sing unto God of both.i^
1. We must keep up both a holy dread of God^
and a humble delight in him; both a reverence of fa is
majesty, with a fear of incurring his displeasure,
and at the same time a joy in his love and grace,
and an entire complacency in his beauty and boanty,
and that benignity of his which is better than life.
Our affections toward God must correspond with
the discoveries he has made of himself to us. As be
has proclaimed his name for our instruction, so we
must proclaim it to his praise. Now in God there is
both every thing that is awful, and every thing tbat
is amiable ; and in his manifestations of himself he
seems to have taken a delight in putting these to-
gether, and setting the one over against the other.
When he makes him.self known in his greatness, as
riding on the heavens, by his name J AH, he adds, in
the next words, this instance of his goodness, that he
is a Father of the fatherless, and a Judge for the
widows.'* Is he the high and lofty One that inhabits
eternity, and dwells in the holy place ?• Yet we
must know that with this man he will dwell, to this
man he will look, that is of a contrite and humble
spiritP And on the other hand, when he tells as how
gracious he is in forgiving iniquity, transgression,
and sin,^ he tells us presently how just he is also,
that he will by no means clear the impenitently
guilty.
Thus, therefore, must we have an eye to him, both
as he is infinitely great, and greatly to be feared,
and as he is infinitely good, and greatly to be loved.
And as no love one degree short of perfect must c^ast
out all fear;' so no fear, in those who have received
the Spirit of adoption, must damp the delight which,
as children, we must have in our Father.^ We must
both fear God's name, and love it; both fear the
commandment, and love it. We must delight our-
selves always in the Lord ; and yet we mast make
him our fear and our dread,' and be in the fear of
him every day, and all the day long. In the duties
of religious worship, we must know our disparity ;
and in consideration of that we must serve him with
reverence and godly fear," because God, even our
God, though he be a rejoicing light to those w^ho
serve him faithfully, yet he is a consuming fire to
those who trifle with him: but we must also knovr our
privilege, and draw near to him in full assurance of
faith, and must serve the Lord with gladness.^
2. We must keep up both a trembling for sin, an>l
a triumphing in Christ, as the propitiation ybf sin.
We must be afraid of the curse, and the terrors of
it, and yet must rejoice in the covenant, and the
r 1 John 1v. 18. • Ps. xxxvii. 4. tlsa. viii. 13.
u Ueb. xii. 28. ▼ Hebu x. 22.
HOPE AND FEAR BALANCED.
815
ncbes and graces of it. With one eye we mast look
at the fiery serpents, and see what danger we are in
by our hairing been stung by them ; but with the
other eye we most look up to the brazen serpent ■
lifted ap on the pole, and see what a fair way we
are in of being helped and healed by looking to it
Look unio me (saith Christ) and be ye Mated.
We mast not so look apon the comforts of the
pspel, as to forget the condemnation of the law,
and that we are guilty before God, and liable to that
condeoination : which we must be ever mindful of,
that we may daily reflect with regret upon sin, and
may be quickened to flee from the wrath to come,
and to flee for refuge to the hope set before us ; and
tiiat knowing the terrors of the Lord, we may be
persuaded to stand in awe and not sin. And yet
we must not so look upon the condemnation of the
law, as to forget that we are under grace, and not
under the law ;* and that we have a Redeemer to
rejoice in, and with an entire confidence to rely
upon, who died to save his people from their sins.
We mast look upon sin, and be humbled, and be
afraid of God's wrath ; but at the same time we must
look upon Christ, and be satisfied, and hope in his
mercy.
3. We must keep up both ajealouty of ourselve»,
and of our own sincerity ; and a gratrfnl thankful
sense of GotiTi grace in «#, and the workings of that
grace. It is true, the heart of man is deceitful
above all things,' and in nothing more so than in its
jadgment of itself. We are all apt to be partial in
our own favours ; to say we are rich and increased
vitk goods, when we do not know, or will not own,
that we are wretched and miserable.^ We have
therefore reason to fear lest we should be mistaken,
lest our graces should prove counterfeit, and we
should be rejected as hypocrites at last And O
that those who live a carnal, worldly, sensual life,
under the disguise of a religious profession, were
awakened to see their mistake before the flames of
hell awaken them ! O that fearful ness would sur-
prise those who, indeed, are hypocrites ; and that
the sinners in Zion were afraid ; and that their Tain
hopes, which are built upon the sand, might be taken
down before they are thrown down !
But let not those who fear the Lord, and obey the
voice of his servant, walk in darkness, but trust in
the name of the Lord, and stay themselves upon
their God.' Let not those who, through grace, are
brought to prefer the favour of God before the smiles
of the world, and are more in care about the things
that relate to the soul and eternity, than about those
that have reference only to the body and time ; let
not their godly jealousy over themselves run into an
extreme. Let them not be upon all occasions ar-
raigning their evidences, and questioning. Is the
m Jobo ill. 14.
n Rev. fii. 17.
• Rom. vi. 14.
r ba. 1. to.
p Jer. xTii. 0.
• laa. 11. 13.
Lord among ifi, or is he not ? Hearken to this, you
that tremble at God's word, and are fearing contin-
ually every day.* How can you say you do not
love God, when yon cannot but say that you would
not for all the world wilfully ofiend him, and that
there is nothing you desire so much as to be in his
favour, and in communion with him ? And there-
fore, though you have no reason to trust in your own
merit, yet you have a great deal of reason to hope
in that mercy of God, which accepts the willingness
of the spirit, and overlooks the weakness of the
flesh.' Why should you wrong yourselves by bear-
ing false witness against yourselves; as they do
who make themselves poor, and yet have great
riches ?" And why should you wrong God, by rob-
bing him of the honour of what he has wrought for
you ? It is true, we must not be proud of our graces,
but we must be thankful for them ; we must not
pretend to justify ourselves to the covenant of inno-
cency, for we are not innocent ; yet we must not
therefore reject the advantages of the covenant of
grace, nor put from us the comforts that thence flow.
4. We must keep up both a constant caution over
our goingSf and a constant confidence in the grace of
God. When we consider how weak we are ; how
apt to stumble in the way, and wander out of it, apt
to tire, and apt to turn aside ; we shall see cause
enough to walk humbly with God. And yet, when
we consider how the promises of divine aids are
adapted to our case in all the exigences of it, how
rich, how sure they are, and how certainly made
good to all those who depend upon them, and by
faith derive strength and wisdom from them, we
shall see cause enough to walk boldly with God.
He wh<^ walks uprightly,y walks with a good assur-
ance, and may travel in the greatness of the strength
of him who is mighty to save.
We have need to stand always upon our guard ;
as knowing that our way lies through an enemy's
country, where we have reason to expect that am-
bushes will be laid for us, and all the stratagems of
war made use of to do us mischief. We have need
to look well to our goings, and never so much as to
feed ourselves without fear,'' lest our table should be-
come a snare;* nor walk abroad without trembling,
lest under the green grass there should be a snake ;
lest for want of watchfulness we should be surprised
by a sudden temptation, for want of resolution we
should be overpowered by a violent temptation.
Happy is the man who thus f caret h always,' as seeing
himself never out of the reach, no, nor ever out of the
way of Satan's temptations, till he comes to heaven.
But still in the midst of this fear we must hope in
God's mercy, that he will take our part against our
spiritual enemies, will watch over us for good, will
preserve our souls from sin, from every evil work,
( Mat. zxTl. 41. V Prov. xiii. 7. v Prov. x. 9.
» Jade 19. X PsaL Ixix. 22. j Prov. xxviil. 14.
816
HOPE AND FEAR BALANCED.
the only thing that can do them any real damage.
What Christ said to St. Paul, when he was buffeted
by a messenger of Satan, he has said to all who,
like him, fly to the mercy of God, and continue in-
stant in prayer : My grace is sufficient for thety*
though thou hast no strength of thy own that is so.
Infinite Wisdom knows what grace thy case calls
for ; and thou sbalt have enough to secure the life
and happiness of thy soul, from every thing that
aims at its death and ruin. Be strong therefore in
the Lord, and in the power of his might ; go forth,
and go on, in his name ; as David against Goliah ;
and be assured that the God of peace, the God of
your peace, will, in order to that, be the God of
your victory ; he will tread Satan under your feet,
will do it shortly, will do it effectually, that he may
be to eternity the God otyour triumphs.
6. We must keep up both a holy fear lest we come
short, and a yood hope that through grace we shall
persevere. If we rightly understand ourselves, we
cannot but be often looking forward, and consider-
ing what will be our last end, what will be our future
state. And what will it be ? Will our end be peace?
Will our endless condition be a happy one ?
Truly when we look upon the brightness of the
crown set before us, and our own meanness and un-
worthiness ; when we look upon the many difficul-
ties that lie in our way, and our own weakness, and
utter inability to break through them ; we may justly
be afraid, lest some time or other we be guilty of a
fatal miscarriage, and perish at last. And such a
fear as this is recommended to us as a means to
keep us from apostasy, that we may not really come
short, as the unbelieving Israelites did of Canaan :
Let us fear lest, a promise being left us of entering into
his rest, any of us should seem to come short,* should
do any thing that looks like, or tends towards, a
drawing back to Egypt again. We have no reason
to be secure ; many who thought they stood, stood
as high, stood as firm as we, yet have fallen, have
fallen fatally and irrecoverably. Let us, therefore,
who think we stand, take heed lest we fall,** and
with a holy fear and trembling ^ let us be continually
working out our salvation. Vigilaniibus non dormi-
entibus succurrit lex — The vigilant, not the negligent,
are favoured by the law.
Yet let not this fear degenerate into amazement,
nor take off our chariot wheels, or make us drive
heavily. While we fear lest God should leave us
to ourselves, and put us into the hand of our own
counsels, as justly he might, and then we are un-
done, let us hope in his mercy, that having begun
a good work in us he will perform it. If it be the
work of his own hands he will not forsake it, nay, he
will perfect it, if it be indeed that which truly con-
cerns us.^ The same apostle who bids us fear lest
I 9 Cor. xii. 9.
c Phil. ii. 13.
> Heb. iv. I.
4 Ps. cxxxviii. 8.
b 1 Cor. X. 12.
• Heb. ▼!. 11.
we come short, bids us give diligence to a full assur-
ance of hope unto the end ;* for faithful is he that
has called us, faithful is he that has promised, who
will perform his promise, and perfect his call. To
him, therefore, let us commit the keeping of our
souls in well doing, the greatest trust to the best
trustee ; and then let it be our comfort that we Anote?
whom we have trusted, even one who is ahU to heep
what we have committed to him against that day,^ when
it shall be called for.
Thus you see how in the g^at concerns of our
souls there is occasion both for hope and fear, and
each have their work to do, so that the two ex-
tremes of presumption and despair, those dangerous
rocks, may be avoided. This is the levelling work
by which the way of the Lord is to be prepared : by
a good hope, every valley shall be exalted, and by a
holy fear, every mountain and hill shall be brought
low.v And thus the glory of the Lord being revealed,
all flesh shall see it together.
II. The balance must likewise be kept even be-
tween hope and fear, as to our temporal concerns,
about which we cannot be wholly unconcerned.
Many cares we have upon our hearts about our life,
health, ease, and safety; about our callings and
estates, and the prosperity of them ; our reputation
and interest among men ; our relations and families,
and our comfort in them : all these we hold between
hope and fear, and must take heed, that when things
look ever so hopeful we be not rocked asleep in
security ; and when they look ever so frightful, we
do not faint away in despondency.
I. When the world smiles upon us, and our affairs
in it prosper, yet then we must keep up a holy fear,
and not be too confident in our pleasing prospects ;
not flatter ourselves with hopes of the great ad-
vancement and long continuance of our peace and
prosperity ; but balance the hopes which sense sug-
gests, with the fears which reason and religion will
suggest. When our bodies are in health, and we
are in our full strength, the breasts full of milk, and
the bones moistened with marrow ;*> when our rela-
tions are all agreeable, and such as we could wish ;
when our affairs are in a good posture, the trade
growing, the credit firm, and every thing running in
our favour ; yet even then we must fear God, and
the turns of his providence against us, remembering
that in such as fear him he takes pleasure.
Let us not say at such a time, as David said in
his prosperity,* / shall never be moved^ my mountain
stands so strong, that nothing can stir it, nothing
shake a state of health so confirmed, a reputation so
established ; or as Job said in his prosperity, / »haU
die in my nest, and multiply my days as the sand ;^ or
as Babylon in the height of her grandeur, / shall be
a lady for ever} I sit as a queen, and shall see no sor^
f STinLl. 13.
i Pi. zxx. S.
f! In. si. a 4.
k Job xxlx. la
h Job xxi. M.
1 ba. xlvii. 7.
HOPE AND FEAR BALANCED.
817
row.'^ Let us never promise ourselves, that because
this day smiles upon us, to-morrow must needs be
as this day, and much more abundant ;° since we
know not what shall be on the morrow, nor what
one day may bring forth. Let us not put the evil
day far from us, which for ought we know may be
Tcry near, and at the door. But, to prevent the
security we are in danger of falling into at such a
time,
(I.) Let us keep up an awful regard to the sove-
reignty of the Divine Providence, and its disposals
of us and ours. We are in its hands, as clay is in
the band of the potter,e to be formed, unformed,
new formed, as be pleases. That which seemed
designed for a vessel of honour, is either marred, or
with one turn of the wheel made a despised vessel,
in which there is no pleasure : and shall we say,
dare we say. Why hast thou made me thus ? May not
God do what he will with his own creature ? and
shall he not fulfil his own counsel, whether we refuse^
or whether we choose ?^ for we are sure he is debtor
to no man.
Whatever we have, it was God who gave it us ;
and we said when we had it. Blessed be the name of
tke Lordy^ who in a way of sovereignty gave that to
Ds, which he denied to others more deserving : and
whatever we lose, it is God who takes it away ; and
when it is gone, we must say. Blessed he the name of
the Lord, who in a way of sovereignty takes from us
that which he had given us, and does us no wrong ;
for we are but tenants at will of all our enjoyments,
eren of life itself, and may be turned out at less than
an hour's warning, for our times are in God's hands,
not in our own.
It is true, that godliness has the promise of the
hit that now is ; but we must take heed of misunder-
standing those promises which relate to temporal
irood things, which are all made with this implicit
proviso. As far as is for God's glory and our good ;
and further than those, if we love cither God or our-
selTes, we shall not desire them. It is promised,
that it shall be well with them tliat fear God ; but it
ii not promised that they shall be always rich and
i:reat in the world, always in health, and at ease.
It is promised, that no evil shall befall them, nothing
that shall do them any real hurt ; but it is not pro-
mised that no affliction shall befall them, for there
may be need, that for a season they should be in hea-
viness, and it shall be for their advantage.
(2.) Let us keep up a full conviction of the vanity
of this world, and the uncertainty of all our enjoy-
ments In it We are very unapt scholars, if we have
not learned, even by our own experience and obser-
TatioD, that there are no pleasures here below that
are lasting, but they are all dying things ; and that
often proves least safe that is most dear. They are
« Rev. xviii. 7. a \i
Ivi. 12. o Jer. xviii. 4, 8. p Jobxxxiv. 33.
3 G
as flowers which will soon fade, and the sooner for
being much smelled to ; as snow which will soon
melt, and the sooner for being taken up in our hands,
and laid in our bosoms. The things we dote so
much upon make themselves wingS' (though we
should not by our own improvidence and prodigality
make them wings) and flee away as an eagle towards
heaven. And shall we then set our eyes and hearts
upon things that are not, the fashion of which pass-
eth away, and we with it?
The things we are so fond of, we call good things,
though if we have not grace to use them well, and
to do good VFith them, they are to us good for nothing.
But the Scripture calls them deceitful riches, and the
mammon of unrighteousness, because they put a cheat
upon those who depend upon them, and trust in
them ; they are not what they seem, perform not what
they promise, nor last so long as one would think
they should. What God has graciously promised
us in them, they do perform, but not what we fool-
ishly promise ourselves from them : so that if we are
deceived, we may thank ourselves ; it is our own
fault for trusting to them. They perish in the using,*
much more in the abusing. Let those, therefore,
who are rich in this world, receive the apostle's
charge, not to trust in uncertain riches, because they
are uncertain ; nor to lay up their treasure in them,
because our estates as well as our bodies are subject,
both to diseases, for moth and rust corrupt them,
and to disasters, for thieves breah through and steal
them. What assurance can we have of, what con-
fidence can we put in, those goods, which may be
lost in an instant by the firing of a house, or the
foundering of a ship at sea, by the unsuspected fraud
of those we deal with, or the overpowering force of
those we contend with ? How can we call that our
own, which is so much in others' hands, or think to
hold that fast ; when even that which is in our hand
slips through our fingers like dust, especially if wc
grasp it hard.
(3.) Let us keep up an humble sense of our own
undeservings and ill-deservings. We shall see a .
great deal of reason not to be confident of the con-
tinuance of our creature-comforts, when we consider
that we are not worthy of the leasts of them, no, not
of the crumbs that fall from the table of common
providence ; and if we were not worthy to have
them, much less are we worthy to have them long,
and to have them secured to us. Nay, we have for-
feited them all a thousand times by our abuse of
them; and God might justly take the forfeiture.
He who is in debt is continually in fear, lest all he
has be suddenly seized on : it is our case ; we are
in debt to the justice of God, and what can we ex-
pect, but to be stript of all ?
We had been so long ago, if God had dealt with
q Job i. 21. r Prov. xxili. ft. ■ Col. ii.22. t Qen. xxxii. 10.
818
HOPE AND FEAR BALANCED.
us according to our sins ; so that we have lived all
oar days upon forfeited favours, which therefore we
can have no assurance of the continuance of.
Though we have the testimony of our consciences
for us, that what we have we have got honestly,
and not by fraud and oppression ; and that we have
used it charitably, and in some measure honoured
God with it, which is the likeliest way both to secure
it and to increase it ; yet even then we must not be
secure, for God has seen that amiss in us, which we
have not seen in ourselves ; and there is none who
can say, / have mada my heart clean^ lam pure from
«tn. We have all contracted guilt enough, to justify
God in depriving us of all our comforts in this world ;
and, therefore, have no reason to be confident of the
continuance of them, but a great deal of reason,
whatever we lose, to say, The Lord is righteous,
(4.) Let us keep up a lively expectation of troubles
and changes in this changeable, troublesome world.
It is what we are bid to count upon, and can look
for no other in a wilderness. Time and chance hap-
pen to all ; why then should they not happen to us ?
The race is not sure to the swift, nor the battle to the
strong y no, nor so much as bread to the wiscj much less
riches to men of understanding, or favour to men of
shilL^ Why then should we think them sure to us ?
Can you and I imagine that the world should be
more kind and more constant to us, than it has been
to those who went before us ? You have read the
story of Job, whom the rising sun saw the richest
of all the men of the East, but the setting sun left
poor, to a proverb. You have in your own time
seen those who were once worth thousands, so re-
duced that they and theirs have wanted necessary
food : and what exemption can we pretend to from
the common calamities of human life ? We are not
better than our fathers, nor better than our prede-
cessors. Shall we think our prosperity more firm
than that of others has been ? We might as well
think that the earth should be forsaken for us, and
the rock removed out of its place.
Nay, troubles and changes are good for us, they
are necessary for us ; the temper, or rather the dis-
temper, of our minds make them so, lest we grow
proud and secure, and in love with this world. We
read of those who have no changes, and therefore
they fear not God ; who are not in trouble as other
men,^ and therefore pride compasses them about as
a chain.^ Moab has been at ease from his youth,*"
and has not by changes and troubles been emptied
from vessel to vessel ; and therefore he is settled on
his lees, is grown secure and sensual, he is nnhum-
bled and unreformed, his taste remains in him^ and
his scent is not changed. We have therefore reason
to expect that God will in love to us exercise us
with crosses and afflictions, that he may remind us
a Eccl. ix. II.
Ps. Ixxiii. 5, 6.
» Ps. Iv. 19.
K Jer. xlviii. ii.
what we are, and what we have done amiss, may
wean us from this world, and draw out our thoughts
and affections toward that world, the comforts of
which know no changes.
(5.) Let us keep up serious thoughts of death ap-
proaching, and of our speedy removal to another
world. Though the comforts we enjoy should not
be taken from us, though we were ever so sore they
should not, yet we know not how soon we may be
taken from them, and then, how long soever they may
last, they are ours no longer. Do we not perceive
how frail our nature is ? Are we not in deaths often,
in deaths always, in death even in the midst of life ?
Do we not see ourselves, wherever we are, standing
upon the brink of eternity, and our souls continaally
in our hands ? And what good have we then to look
for in this world, who are hastening apace ont of it,
and can carry nothing away with us ? What is our
strength that we should hopef^ If we wait for a
larger and finer house than what we now live in
upon earth, before it falls to us perhaps the g^rave
may be our house, and we may make our bed in the
darkness. And when our days are past, with them
our purposes are broken off, even the thoughts of oar
heart; we and our hope go down together to the bars
of the pit, when our rest is in the dust.*
Death will put a period to all our hopes in this
world, and to all our enjoyments: how loose there-
fore should we sit to them, when life itself han^s so
loose ! He who said, Soui, take thine ease, thou hast
goods laid up for many years, eat, drinh, and he fmerry,
was by this proved a fool, that that very night his
soul was by death required of him ;* and then u^hose
shall all these things be which he has provided^ and
promised himself so much from ? None of his we
may be sure. Let us therefore be so wise as to (in-
sider our latter end, and be daily mindful of it, and
then we shall not be such fools as to rely upon any
thing in this world for a portion and happiness : we
see we have here no continuing city, let us therefore
seek and look for one that is to come.**
Let me now press this caution upon those whose
hopes are most apt to rise high from this world, that
in order to the keeping of the balance even, they
may maintain a holy fear, and not grow secnre :
[1.] You who are young, and setting out in the
world, must be reminded not to expect great things
in it. You hope you shall do as well as the best ;
but it may prove otherwise, that you may fare in it
as ill as the worst. You are apt to look at the things
of the world through that end of the perspective glass
that magnifies them, and to count upon having every
thing to your mind, as if there were nothing bnt prizes
in the world's lottery ; and so lay a foundation for
the greater grief in the disappointment, when what-
ever prizes others may have, you, perhaps, may have
J Job vi. II.
a Luke xii. 19, ao.
sJobxvii. II, 13»16.
b Heb. xiii.
14.
HOPE AND FEAR BALANCED.
619
nothing bat blanks to your share : and then it will
be fotty " to curse yoar stars," (as some profanely
speak,) hviX justice to reproach yourselves for baild-
ing so high on a sandy foundation, and promising
yoursehes satisfaction of spirit, in that which yon
were many a time told had nothing in it bat vanity
and vexation of spirit Think not too well of your-
selves, for then you are apt to prognosticate nothing
but good to yourselves ; bat lay yourselves low, and
then you will lay your expectations low.
[2.] You who are rich, and have abundance of
Ibe world, do not make that abundance your strong
eity, and a high wallf for it is not so really, but
only in your own conceit, and you may soon find it
as a bowing waliy and a tottering fence ; a broken
reed, which will not only fail under you, bat will ran
into your hand and pierce it. Keep up such a fear
of God and his providence, as may forbid you ever
to say unto the gold. Thou art my Itope ^ and to the
fine gold. Thou art my confidence; for if the Lord
do not help you^ much more if he turn to be your
enemy, and ligbt against you, whence can the world
help you, out of the ham-fioory or out of the wine-
press,'^ oat of the farms, or out of the merchandise ?
[3.] You who are cheerful and gay, and cast away
care, who walk in the way of your heart, and in the
sight of your eyes, and withhold' not yourselves
from any joy, let the fear of God be a check to your
mirth, and restrain it from growing into an excess.
You may perhaps take care that in laughter your
hearts shall not be sad/ but the end of this mirth
may be heaviness before you are aware. When you
rejoice in hope of the glory of God, that hope will
not make you ashamed ; but when you rejoice in
hope of the wealth, and pomp, and pleasures of this
world, you have turar reason to be ashamed that you
place your happiness in such things, and will at
kngth be ashamed that you looked for so much from
them. You are but girding on the harness, and
therefore boast not, as though you had put it ojf^
^ not high-minded, but fear ; and look for that,
every day, which may come any day.
2. When the world frowns upon us, and we are
crossed, and disappointed, and perplexed in our
affairs, then we must keep up a good hope, and not
be inordinately cast down, no, not in our melancholy
prospects, about our health, our safety, our name,
oar relations, and our effects in the world. We
most not at any time burthen ourselves with dis-
tracting care, vrhat we shall eat, and what wc shall
drink, and wherewithal we shall be clothed ;** but
cajt this care upon God, and depend upon him to
care for us.* We must not in the worst of times
torment ourselves with amazing fear, as if every
thing that threatens us must needs ruin us, and
every fresh g^e would be a storm presently ; and as
eProT. Tviil. II.
f Prov. adv. 13.
4 Job xzxi. S4.
f 1 Kings XX. II.
do 2
• 2 Kings vi. 27.
h Matt. vi. 26.
if every mole-hill of difficulty in our way were an
insuperable mountain. How black soever things
look, and how low soever we are brought, we must
not allow ourselves in fearing more than there is
cause, nor more than is meet ; we must not frighten
ourselves with the creatures of our own imagina-
tion, nor suffer our fears to disquiet our minds, and
deprive us of the government and enjoyment of our-
selves, to damp our joy in God, to disturb our com-
munion with him, and discourage our dependence
on him.
But when fear weighs down the balance on that
side, let us endeavour to keep it even, to keep it
from sinking into despair, by maintaining a holy
confidence in God, even as to our outward affairs :
and when we are warned to get ready for the worsts
we must still hope the best ; hope that things are not
so bad as they seem to be, that they will not be so
bad as they are feared to be ; and that in due time
they will be better than they are. And let this hope
keep our head above water, when we are ready to
sink into despair ; let it enable us to check ourselves
for being cast down and disquieted ;^ for as bad as
things are, if we hope in God, we shall yet praise him,
(1.) Hope in God's power : be fully assured of this,
that how imminent soever the danger is, he can
prevent it ; how great soever the straits are, he can
extricate us out of them, can find out a way for us in
an untracked wilderness, and open springs of water
to us in a dry and barren land : for with him nothing
is impossible, nor is his arm ever shortened, nor his
wisdom nonplused. Let us honour God, by a firm
belief of his omnipotence ; Lord, if thou wilt thou
canst mahe me whole, thou canst mahe me clean, thou
canst raise me up from a low estate, and raise up
friends for me when I am most forlorn ; by trusting
in him as a God all-sufficient when creatures fail,
and whom we may rejoice in as the God of our sal-
vation, though the fig-tree do not blossom, and there
be no fruit in the vine. The murmuring Israelites
did not in any thing affront God so much as in say-
ing. Can God furnish a table in the wilderness?^ Can
he give bread also f As if any thing was too hard for
the Lord.
(2.) Hope in his providence ; and believe not only
that he can do any thing, but that he does do every
thing ; and whatever the event is, God does therein
pel form the thing that is appointed for vs,"* and takes
cognizance of us and our affairs, how mean and
despicable soever we are. The great God has all
hearts in his hand, their hearts particularly that you
have dealings with and dependence on. The ships
on board of which your effects are, though they are
afar off upon the sea, are under God's eye ; and he
is the confidence of all the ends of the earth,^ the
remotest plantations where your concerns lie. And
1 1 Pet. V. 7. k Ps. xliL 5.
m Job XXV. 14.
1 Ps. Ixxviii. 19.
n Ps. Ixv. 5
820
HOPE AND FEAR BALANCED.
shall not that God who governs the world, be in-
trusted with the disposal of your concerns ?
Hope in the usual method of Providence, which
sets prosperity and adversity one over againtt the
other ; and when the ebb is at the lowest makes the
tide to turn, and the day to dawn when the night is
at the darkest. It is the glory of Providence to help
the helpless, to raise the poor out of the dust, and
bring back even from the gates of death ; to breathe
upon dry bones, and say unto them. Live. Let this
encourage us to hope, that when things are at the
worst they will mend ; and therefore, as in the heights
of prosperity we must rejoice as though we rejoiced
not, so in the depths of adversity we must weep as
though we wept not ; non si male, nunc et olim, sic
erit — not as though, because circumstances have been
and are adverse, they are ever to remain so. God
generally comforts his people, according to the time
that be has afflicted them.®
(3.) Hope in his pity and tender compassions;
which in the day of your grief and fear, you are to
look upon yourselves as the proper objects of. The
text directs us particularly to hope in his mercy ; we
must depend upon the goodness of his nature for
that which we have not an express promise for.
Let this silence our fear, that the God in whose hand
our times are, is gracious and merciful, does not
afflict willingly, nor grieve the children of men, much
less his own children, but when there is cause, and
when there is need, and therefore will not always
chide, will not contend for ever; but though he
cause grief, be will have coropassion.P We may
with a good assurance/a// into the hands of the Lord,
(and whose hands soever we fall into, they are his
hands,) for we know that his mercies are great, and
those who hope in them shall find them so.
(4.) Hope in his promise ; that word of his upon
which he hath caused us to hope, and which we
have all the reason in the world to build npon,<i for
not one iota or tittle of it shall fall to the ground.
Though he has not promised to deliver us from that
particular evil we have a dread of, or to give us that
particular comfort and success we are desirous of,
yet he has promised that nothing shall harm them
who are followers of him : nay, that all things shall
work together for good to them;' and (which is
enough to silence all our fears) that though our ca-
lamities may separate us from the dearest comfort
and comforters we have in this world, yet they shall
never be able to separate us from the love of God,
which is in Christ Jesus our Lord,' from divine com-
forts, and the divine Comforter.
And now, who is there here that stands in need of
this caution against despondency of spirit under dis-
couraging events, and to whom it is seasonable to
recommend a believing hope for the balancing and
• P8.XC. 1& p Lam. iii. 31, 32. s Ps. cxix. 49.
r 1 Pet iii. 13. • Rom. viii. 39.
silencing of their distnistful fears ? Let them apply
this to themselves, and make use of the hope recom-
mended to them as an anchor of the soul,^ to keep
them steady in a storm.
[1.] You who are beginning the world with fear
and trembling, who are humble, and honest, and
diligent, but have little to begpn with, have many
difficulties to break through, and arc very diffident of
your own understanding ; be not discouraged, but
hope in God's mercy. Your friends are few, unable
to help you, or unkind and regardless of you ; father
and mother have perhaps forsaken you." Know
then that you are the particular care of Providence,
which gathers the outcasts, and provides even for
young ravens, when they are deserted. Trust in the
Lord, therefore, and do good, so shalt thou dwell in
the land; and though thou be not feasted, yet verily
thou shalt be fed." Though the beginning be small,
the latter end may by the blessing of God greatly in-
crease,* and a little one may become a thousand.
[2.] You who have concerns that lie at hazard, in
danger at sea, or of being a prey to the enemy ; who
have debts in bad hands, or dear relations that you
have dependence upon, or delight in, in peril ; give
not way to amazing fear, that fear which has tor-
ment, but hope in God's mercy. Give not up any
thing for gone, till it is gone : and when it is gone,
yet give not up all for gone, as long as you have the
good providence of God to trust to. Say not, as
David in his haste, I am cast out of thy sight, or, /
shall one day perish by the hand of Saul ; but wait on
the Lord, and be of good courage, resolved to wel-
come his holy will, whatever it be. We are some-
times told that the merchants are in pain for such a
ship, such a fleet ; you think at such a time, it is
only the news of their safe arrival that will pat you
out of your pain. And what if that news never
come ? then you condemn yourselves to a lasting un-
easiness. But let me recommend that to you, which
will make you easy, whatever the event be ; commit
your way to God, by a believing prayer, and submit
your will to God by a penitent resignation ; and then
let your thoughts be established.
[3.] You who, by the providence of God, are from
fulness reduced to straits, have met with losses which
you think can never be repaired, and conclude yoa
shall never see a good day again, but are undone to
all intents and purposes ; do not give way to these
desponding thoughts, but hope in the mercy of God,
that mercy which brings low, and raises up. As
Job's troubles arc a warning to those in prosperity not
to be secure, so his return to his former splendour,
is a warning to those in adversity not to despair.
You know not what better times you may yet be re-
served for, as Job was, whose latter end God blessed
more than his beginnings*
t Heb. v\. 19. It Pa. zxvii. fo. ▼ Ps. xxsii. a
« Job Tiii. 7. X Job xlti. IS.
HOPE AND FEAR BALANCED.
821
III. I come now briefly to show how the balance
must be kept even between hope and fear as to
public coDcems, both those of the church abroad,
and of our own nation. Are not the concerns of the
charch abroad our concerns ? They ought to be so.
I hope we all lay them near our hearts, as members
of the great body, and hearty well-wishers to its
interests, and to the honour and kingdom of its great
Head. Are we not in care that the Christian religion
may get ground among men, and not lose the ground
it has ; that it may prevail and rule in its power and
parity ; that the bounds of the church may be en-
larged by the accession both of Jews and Gentiles
to it ; that the breaches of It may be healed, by the
pouring out of a spirit of love and charity upon all
who belong to it ; that the ordinances of Christ, ad-
ministered according to the institution of (hem, may
ever be its glory, and upon that glory there may ever
be a defence ; a cloud created by day, and the shin-
ing of a flaming fire by night, both upon every dwell-
ing place of Mount Zion, and upon her assemblies P
The land of our nativity ought in a particular
manner to be dear to us, for in the peace or trouble
of that, we have peace' or trouble. Is it not our
concern, that our liberty and property be secured ;
that the government flourish ; that the public peace
and tranquillity be continued; that justice be duly
administered ; that the power and influence of the
nation abroad be advanced ; that the trade be pro-
tected and increased ; but, above all, that the pro-
testant religion be transmitted pure to those who shall
come after us ; that the bulwarks erected against
popery may be strengthened ; that atheism, infi-
delity, and all iniquity, may be made to stop their
mouth ; that the form of godliness may ever be the
beauty of the nation, and the power of it may ever
mle in men's hearts and lives ? Is it not our concern,
that our eyes should still see our teachers, and that
they should not again be removed into comers, nor
our religions assemblies broken up and scattered ?
If it be, we cannot but look forward with concern,
and while we enjoy peace and liberty at present, be
in care about the continuance of them ; and in our
prospects there cannot but be a mixture of hope and
fear, and we must endeavour so to fear the worst, as
not to grow secure, and so to hope the best, as not to
despond, or be dispirited.
The truth is, we are very apt at some times, when
second clauses smile a little, to be very sanguine,
above what there is reason for, and to conclude, that
we shall without fail be in Canaan presently ; at
other times, when things go not just to our mind, we
are apt to be very chagrined, more than there is
cause, and to conclude that we shall without remedy
be hurried back into Egypt again. This hour we
soar, and if the wind turn, next hour we sink ; as if
J laa. iv. A.
■ Jer. xxix. 7.
when the sun shines we should think it would never
rain, and when it rains we shouldthinkthe sun would
never shine out again. And have we not lived long
enough in this world to be ashamed both of those hopes
and those fears ? having often seen ourselves dis-
appointed both in the one and the other ; and in the
issue things have proved neither so well as we hoped,
nor so ill as we feared ; so that we have surely at
leng^ learned by experience, that it is our wisdom
and interest, as well as our duty, to keep the bal-
ance even between hope and fear.
1. We have always reason to keep up a holy fear
as to public affairs, and to be apprehensive of trou-
ble before us, even when things look most promising.
We have no reason, even when we dwell peaceably,
as the men of Israel in Solomon's time, to dwell
carelessly, as the men of Laish.* It is true, and we
have a great deal of reason to be thankful for it, that
we are a happy people ; we have long been blessed
with peace and plenty at home, and with victory and
success abroad ; we live under a very good govern-
ment, which seeks the welfare of our people, speak-
ing peace to all their seed; we have long sitten
every one under his own vine, and under his own
fig-tree ; we have long enjoyed the free exercise of
our religion, and great plenty of the means of grace,
and there has been none to make us afraid. Our
fleece has been wet with the dews of heaven, when
that of other nations has been dry : while theirs also
has been wet with showers of blood, ours has been
dry.
Shall England then say, / sit as a queen ^ and shall
see no sorrow? By no means. Happy is the man
that still fcareth, as David, whose flesh trembled for
fear of God ;'* and notwithstanding the many mer-
cies he had received from him, was afraid of his
judgments. And we have reason to be so ; for,
(1.) We are a provoking people. Atheism and
profanencss abound among us, notwithstanding the
testimonies borne against them, and the endeavours
used to suppress them. Vice is become fashionable
and epidemical ; all flesh have corrupted their way ;
the whole head sich, the whole heart faint. How is
God's name dishonoured, his day profaned, his good
creatures abused to luxury and excess; and how
does the unclean spirit range through the land!
Liberty to sin has been pleaded for as Christian
liberty, and the societies for reformation branded as
illegal inquisitionif and their pious endeavours op-
posed, insulted, and ridiculed. And shall not God
visit for these things ? Shall not his soul be avenged
on such a nation as this ?^ How can a people who
hate to be reformed, hope to be saved ?
The great decay of serious godliness among those
who run not with others to an excess of riot, is
likewise a very threatening symptom. If those
• Judges xTiii. 7. i Ps. cxix. 120.
e Jer. ix. 9.
622
HOPE AND FEAR BALANCED.
g^row more insolent who are filling the measure of
the nation's guilt by their wickedness, and at the
same time those grow more cold and remiss, who
should empty it by their prayers and tears, things
look very ill indeed. How wofully do the profes-
sors of this age degenerate from the zeal and strict-
ness of their predecessors ! And such is the cor-
ruption of the rising generation in many families,
that there is reason to fear a further degeneracy.
And, if thus we grow worse and worse, what will
become of us at last? If thus, as Ezra speaks, the
holy seed mingle themselves with, and conform them-
selves to, the people of these abominations, what
may we expect, but that God should be angry with
us till he hath consumed us?' For our religion
sensibly consumes, and a consumption may be as
fatal as a stab. Those may be of any religion, who
are of no religion.
(2.) We are a divided people, and our divisions
give just cause to fear the worst ; for what can be
expected, but that a kingdom divided against itself
should be brought to desolation ? It is our enemies'
policy to divide us, and our sin and folly to serve
their design by our misunderstandings one of an-
other, and disafi*ection one to another, when we
might countermine and defeat it by our mutual love
and charity. For the divisions of our Reuben, there
cannot but be great thoughts and searchings of heart
among all who are concerned for the public welfare.
We are in danger of being burnt up by the heats
in our own bosoms, and broken to pieces by the
blows we give one another ; and who can we think
will be our deliverers, if we be thus oar own de-
stroyers ?
It is not so much the difference of sentiment that
is threatening, nor the difference of practice accord-
ing to that sentiment ; I never expect to see all wise
men of a mind, and good men will not act against
their judgment; but that which does us the mischief,
is the mismanagement of our differences, our un-
charitable censures one of another, and reflections
one upon another, our heats and animosities, and
party-making, to the destruction, not only of Chris-
tian charity, but of common friendship and good
neighbourhood. The breach seems wide as the sea,
which cannot be healed ; and what will be in the end
hereof? If we thus bite and devour one another,
what can be expected, but that we should be con-
sumed one of another ?* While our enemies triumph
in our divisions, it becomes us to tremble because of
them.
(3.) God has told us, that in the world we shall
have tribulation; all the disciples of Christ must
count upon it, and not flatter themselves with hopes
of an uninterrupted tranquillity any where on this
side heaven. The church is here militant, its state
i Ezra ix. 2, 14.
ff AcU vii. 38.
e Gal. V. 15. f Judges iii. 30.
h Exod. XV. 37.
in this world is a warfare : if it retire sometimes into
quarters of refreshment, yet it must expect to be
drawn out into the field again next campaign : if it
have its intervals of peace, those are intended as
breatliing times, that it may recruit and gather
strength for an encounter with another trouble.
Once we read that the land of Israel had rest four-
score years ;' but we never read afterwards that it
had so long a respite. We are in a wilderness, and
we must expect to fare no better than the church
in the wilderness did,' which though sometimes it
pitched where there were twelve wells of water,*' yet
presently was where there was no water* to drink ;
and when it removed from the wilderness of Sin,
the cloud that was their guide led them to the wil-
derness of Paran ;^ but still they were in a desert
land, where God, though he led them about, yet
instructed them. Let the people of God never expect,
till they come to heaven, to be out of the reach of
evil, and therefore never expect to be perfectly quiet
from the fear of it.
Far be it from me to suggest any thing that may
create disquieting jealousies ; all that I aim at in
mentioning these grounds of fear, is, that hereby
we may all be awakened to our duty.
[1.] Let us, in consideration hereof, stir up our-
selves to pray, and to wrestle with God in prayer,
for the turning away of the judgments, which our
own sins, and the malice of those who are the ene-
mies of our public peace, threaten us with. Jacob
feared Esau his brother, and then prayed, Deiiver
me, / pray thee, from him.' Jehoshaphat feared,
and then set himself to seek the Lord, and proclaim
a fast™ Whatever are the grounds of our fear, we
know God can remove them ; he can turn away un-
godliness from Jacob," and then he comes as a
Redeemer to Zion.
Let not our prayers for the church of God, and
for our own nation, degenerate into a formality ;
nor let us grow customary in them, as if it were only
for fashion' sake, that we prayed for the queen and
the government, the preservation of the protestant
succession, and the prosperity of the nation and its
allies, and (as some vainly drink healths to these)
only for a compliment. I fear lest some who join
with us in prayer, however in other parts of the ser-
vice they think themselves somewhat concerned,
when we come to that, grow remiss and indifferent,
as if that were nothing to them ; whereas our Lord
Jesus has taught us, before we pray for our daily
bread and the pardon of our sins, to pray for the
prosperity of his church, that his name may be
sanctified, his kingdom may come, and his will be
done. Let us therefore not only join heartily with
our ministers in prayer for the church of God, and
for the nation, but let each of us in our families and
i Exod. XTll. 3.
w s Chron.
k Numb. X. IS.
3.
I Qen. xxxii
■ Rom. xl. S6.
II.
HOPE AND FEAlR BALANCED.
823
closets be intercessors with God for pablic mercies ;
let as j$tand in the gap to tarn away bis wratb, and
give bim no rest till he establish, till he maice Jeru-
salem a praise in the earth .»
[2.] Let us, in consideration hereof, do what we
can to prevent the judgments that threaten ns, by a
personal reformation of heart and life, and by con-
tributing what we can in our places to the reforma-
tion of others. When God speaks concerning a
aation, to pluck up, and to pull down, and to de-
stroy ,p its taming from sin is the only way to save it
from ruin, and that is a sore way. It is the island
of the innocent that is delivered by the purenesi of
their hands J^ Let this charity to the public begin at
home. Let every Israelite, as once every Ninevite,
turn from his evil way ; and then who can tell but
God will yet return and repent/ and leave a blessing
behind him ? But let not this charity end there ; let
us appear on the Lord's side ; let us act in defence
of injured virtue and despised g^odlincss, and do our
utmost in bamility and sincerity to put vice and
profaneness ont of countenance. And if we thus
return to God in a way of duty, no doubt he will
return to us in a way of mercy, and be better to us
than our fears.
[3.] Being warned of a deluge coming, let us pro-
Tide accordingly : let not the warning make us
despond and despair. Noah did not ; he knew the
deluge should not be a final destruction of mankind,
bat that there would be another world after that
which was to be drowned ; he knew also that it
should go well with him, and his family. With this
hope he encouraged himself ; but being warned of
God concerning it, he was moved with fear, and
made provision for it; he walked with God, and
thcj who do so are sure to be hid in the day of the
Lord's anger,* to be hid either in heaven or under
heaven. He prepared an ark, and then was himself
saved in it. Christ is our ark, God has prepared in
him a refuge for all those who flee to him, and take
shelter in him when a deluge comes. Preserve the
evidences of yoar interest in Christ clear and un-
clouded, and your hopes of eternal life firm and
unshaken ; lay up a treasure of comforts and expe-
riences ; make the name of the Lord your strong
tower ; his attributes, his promises, your sanctuary,
into which you may run and be safe, in which you
may rest and be easy, and, then, welcome the will of
God, nothing can come amiss.
2. Whatever cause we may see to fear, yet still
we most keep up a good hope, as to public affairs.
We bear of the threatening powers and policies of
onr enemies, the heads and horns of the dragon,*
that makes war with the Lamb. We see the church
in many places afflicted, tossed with tempests, and
not comforted ; her adversaries many and mighty,
• lat Ixii. e, 7. F Jcr xTili. 7, 8. q Job xxii. 30. r Jonah iii. 10.
• Zeph. ii. 3. t Rer. xll. 3. « Zecb. xlv. 7.
her helpers few and feeble ; yet let not our faith and
hope fail ; it is day, though it be cloudy and dark,
and at evening time it shall be light." Let Israel
hope in God, and wait for him, as those who wait
for the morning ; and when the night is long and
gloomy, do as Paul's mariners did, cast anchor, and
wish for the day.* Let us learn to make the best of
that which is, and hope the best concerning that
which shall be.
Let our hopes always be such a check upon our
fears, that they may not prevail to disturb our com-
munion with God, to stop the mouth of prayer, and
weaken the hands of honest endeavour. Hearken
not to the foolish surmises of danger, nor be put into
a fright by evil tidings : Say notf A confederacy, to
whom this people shall May 9 A confederacy; neither fear
ye their fear^ nor be afraid, but mahe God your fear
and your dread.' The more we are governed by the
fear of God, the less we shall be disturbed by the
fear of man. Nehemiah encouraged the builders of
the wall with this, when they were surrounded with
enemies, who designed to come in the midst among
them, and slay them, and cause the work to cease.
Be not afraid of them, remember the Lord which is
yreat and terrible f"" greater and more terrible to them
than they can be to us, and who will show himself
above them in that thing wherein they deal proudly.
When you fear continually every day, as if the
oppressor in his fury ' were ready to destroy, you
forget the Lord your Maker, and his dominion over
all, and the dependence of every creature upon him ;
which, if you had a due regard to, you would look
with contempt upon Sennacherib himself, and would
say, Where is the fury of the oppressor ?
Let me prevail with you at this day to encourage
yourselves in the Lord your God as to public affairs.
While we fear our own sins, let us hope in God's
mercy ; for though our iniquities prevail against us,
and threaten to stop the current of God's favours,
yet as for our transgressions he shall purge them
away,* and that great obstacle being removed, his
favours shall have a free course again. Though the
designs of our enemies be laid ever so deep, and
their hopes ever so high, yet God can make even
their wrath to praise him, and restrain the remainder
of it ;• and therefore take heed and be quiet, fear
not, neither be faint-hearted,^ but hope that things
will end well at last.
There are three things which may encourage our
hope, and keep the balance even against all our
fears, as to the concerns both of the protestant
churches abroad, and our own nation.
(1.) The word which God has spoken to us ; which
(whatever other props our hopes may be supported
with) is the great foundation on which they must be
built, and then they are fixed. If our hopes be
T Acts xxvU. 80. w Isa. viil. 11. IS. * Neb. iv. II. 14.
r Isa. li. 13. < Ps. Ixv. 3. • Pb. Ixxvi. 10. b Im. vii. 4.
824
HOPE AND FEAR BALANCED.
groanded on the promise, and our expectations
guided by it, they are as the house built on the rock ;
and the heart that is supported by them is established
and cannot be moved .« Sifractut illabatur arbis,
impavidum ferient ruince — Though the earth be re-
moved, yet will we notfearA But if our hopes be
founded on the ability and agency of creatures, they
rise or fall as second causes smile or frown ; as the
ship upon the water, which is higher or lower, as the
tide ebbs or flows. The stocks are as the news is,
and then every turn of the wheel otherwise than we
would have it, shakes our hopes, and robs us of the
comfort of them. Be persuaded therefore to hope
for what God had promised, according to the true
intent and full extent of the promise, and because
he has promised it, and that hope shall be an anchor
of the soul sure and stedfast.
Is not this the word which God has spoken, and
on which he hath caused us to hope? That the
kingdoms of the world shall become his kingdoms:
That Christ shall have the heathen given him for his
inheritance, and the ends of the earth shall see his sal-
vation. Has he not said that the man of sin shall be
consumed, the mystery of iniquity unravelled, and
that the New-Testament Babylon shall sink like a
millstone into the mighty waters ? Has he not said,
that the day will come when swords shall be beaten
into ploughshares, and spears intopruning-hooks, when
the wolf and the lamb shall lie down together, and
there shall be none to hurt or destroy in all the holy
mountain ? Has he not said, that for the oppression
of the poor, and the sighing of the needy, he will arise,
and set them in safety from those that puff at them?
That the rod of the wicked shall not always rest on the
lot of the righteous, but the year of the redeemed will
come, and the year of recompencesfor the controversy
of Zion ? Has he not said, that a seed shall serve
Christ, which shall be accounted to him for a genera-
tion : that /A« name of Christ shall endure for ever;
and that the church is built upon a rock, and tke gates
of hell shall never prevail against it ?
This, and a g^eat deal more to this purpose, he
has said ; and he is not a man that he should lie, nor
the son of man that he should repent Has he made
the promise, and shall he not make it good? In this
therefore let us trust, in this let us triumph, — God
has spoken in his holiness ; he has given me his
word for it, and then I will rejoice ; I will divide
Sechem, Gilead is mine, Manasseh mine :« it is all
my own as far as the promise goes, which we must
not so much as stagger at.
(2.) The work which God has begun among us.
We have reason to hope in God's mercy ; for the
interest that lies so much upon our hearts, even the
interest of religion among us, is the interest of God's
own kingdom, which he has set up among us, and
c Ps. cxii. 7, 8.
f P8. cii. 35.
d Ps. xlvi. S.
e Pb. Ix. 6, 7.
V Ezra x. 2.
will therefore keep up : it is the work of his own
hands,^ which he will never forsake.
Things are not so bad, but, blessed be God, there
are some hopeful, favourable symptoms in our case ;
and none more so, than the national testimonies that
are borne against atheism and infidelity, and the
threatening growth of deism, Socinianism, and scep-
ticism among us ; the complaints that are justly made
of the profanation of the Lord's day, and the con-
tempt cast upon the Scripture and divine institu-
tions ; of the wretched corruption of manners, and
the influence which the profaneness of the stage has
upon it When these things are represented as the
real grievances of the nation, and lamented accord-
ingly, surely now there is hope in Israel, concerning
this thing,8 and we may rejoice in that hope.
I trust God has among us a remnant of praying
people, a remnant that hold fast their integrity ; and
with an eye to them God will continue to save us,
and will perfect what he has wrought. We may
safely argue, as Haman's wife does, for the perfecting
of the ruin of our enemies ; If Mordecai be of the
seed of the Jews, if the cause be God's, as certainly
it is, before whom, before which, thou hast begun to
fall, thou shalt not, thou canst not, prevail, though
thou struggle ever so hard, but shalt surely, shalt
irrecoverably, fall before him^* and it And we may
also argue, as Manoah's wife does, for the preventing
of our own ruin ; //* the Lord had been pleased to kill
us, ke would not as at tkis time have showed us such
things as these.* As for God, his work is perfect ; if
he bring to the birth, he will cause to bring forth.^
(3.) The wonders which he has wrought for us.
When we are encouraging ourselves with hopes that
God will ordain peace for us, because be has wrought
our work in us ;i yet this is discouraging, that there
are such difficulties in the way, which we think can
never be got over. But let us then consider the
former times, remember the works of the Lord, and
his wonders of old ;"* not only those which our fathers
have told us of, but which we have seen in our own
days, whereby God's work has been begun, carried
on in a surprising way, and by events which we
looked not for.
When God had begun to deliver Israel out of
Egypt, and conduct them to Canaan by miracles, he
expected that in their straits they should depend
upon him still to work miracles for their relief, and
was displeased at their unbelief if they did not. God
has begun to save us, though not by miracles, yet by
marvels ; and thereby has encouraged us to depend
upon him that he will still do wonders for us, rather
than the work he has done should be undone again.
If a mean and worthless people may be saved by a
divine prerogative, why may not a weak and help-
less people be saved by a divine omnipotence ?
b Esth. vi. 13. 1 Judges xiU. 33. k Lsa. lx?i. sT"
1 lsa. xxTi. 12. n Ps. Izzvii. 11.
HOPE AND FEAR BALANCED.
825
Be of good coarage therefore, and hope in God,
that we shall yet praise him ; stay yourselves npon
him, strengthen yonrseWes in him, look upwards
with cheerfalness, and then look forward with satis-
faction. Let yoor hopes qaicken yoar prayers, let
them keep yoa in the way of daty, and enlarge yoar
hearts to run in that way ; let them quicken your
endeavoars in yoor places, to senre the interests of
God's kingdom among us to the utmost of your power ;
and then let them silence your fears, and make you
always easy to yourselves and those about you.
Comfort yourselves and one another with this, that
the same almighty hand that has laid the foundations
of his church among us, will build upon those
foundations, will in his own way and time, in his own
method, and according to the plan of bin own eternal
counsels, carry on the building, till at length the top-
stone be brought forth with shouting, and we shall
cry, Grace f grace to it,^
n Zech. iv. 7.
A SERMON
CONCERNING
THE CATECHISING OF YOUTH
PREACHED TO MR. HARRIS'S CATECHUMENS, APRIL 7, 1713.
2 Timothy i. 13.
Holdfast the form of sound wordt which thou hast heard
of me, in faith and love which is in Christ Jesus,
Blessed Paul in this, as in the former epistle, giv-
ing wholesome advice and instruction to Timothy ;
for the enforcing of it, among other things, pats him
in mind of his education, and the advantages of it ;
the good principles which by it had been instilled
into him, and the good practices he had been trained
up in : and upon trial, now he came to years of
understanding, he could not but see that they were
good. Let him therefore adhere to them, and abide
by them, and now build upon the foundation then
laid.
He particularly mentions the two great advantages
which be was blessed with, in his childhood and
youth ; that he was bred up, both under the tuition
of godly parents, and under the direction and in-
struction of an able faithful ministry : and both these
are requisite to complete the blessings of a religious
education.
I. He had been well taught by his godly parents,
his grandmother Lois, and his mother Eunice,* whose
unfeigned faith the apostle would have him fre-
quently to think of, and thereby be minded to stir
up the gift of God that was in him.** His father was
a Greek, one who had little religion in him, but left
it to his mother to bring him up as she thought fit ;
and she and his grandmother were not wanting to
season the vessel betimes with a good savour ; so
that from a child he knew the Holy Scriptures, and
was made wise to salvation by them.' It is a great
opportunity, which mothers have, and which pru-
dent, pious mothers will improve, to fill the minds
of their children, when they are young, with good
• 2 Tim V. 6.
b Acts xvi. I.
knowledge, and to form them to a good disposition.
If the tree must be bent, it must be done when it is
young and tender, and with a very gentle, easy hand,
for the spirit is not to be broken but bowed.
2. He had been well taught by St Paul too. His
mother and grandmother had taught him the Scrip-
tures, and made him ready in them, as a child of
God ; then Paul expounded the Scriptures more
fully to him, and by the grace of God made him
mighty in them, so that he became a man of God,
thoroughly furnished to all good works. The text
speaks of the form of sound words, which he had
heard of Paul, either in private lectures read to bim
as his pupil, or in his public teaching and catechis-
ing, on which Timothy was constantly and dili-
gently attending.
Now those two methods of instruction, both by pa-
rents in their families, and by ministers in more
public assemblies, are necessary, and do mutually
assist each other, and neither will excuse the want
of the other. Let not parents think to leave it wholly
to ministers ; as if because their children are well
taught in public, they need not take any pains with
them at home ; no, there the foundation must be laid,
and there the improvement by public catechising
must be examined, and there a more particular ap-
plication must be made according to the children's
capacities and dispositions, than it is possible for
ministers to make in public. The people of Israel
had the Levites dispersed among them, whose office
it was to teach them the good knowledge of the Lord ;
and yet it is required of parents that they not only
receive God's words into their own hearts, but that
they teach them diligently to their children, and talk
of them in their families, and tell those under their
charge the meaning of the testimonies and judg-
ments which he had commanded thera.*^ If father, or
»> 3 Tim. iii. 1&.
a Deut vL 6. 7. 90.
A SERMON, &c.
827
mother, or both, do not teach their children first, and
teach them last too, they will not be fit for, nor
mnch the better by, public catechising.
And on the other hand, let not ministers think to
leave it wholly to parents, as if because the children
were well taught at home, they needed not to con-
tribute any help of theirs to their instruction. The
great Shepherd of the sheep has charged them to
feed his lambs* with food proper for them. Besides
the natural authority and affection of parents, it is
fit that the spiritual authority and affection of minis-
ters likewise, should be improved for the advantage
of the rising generation. And it may be presumed,
that according to the gift given to them, they have
pieater abilities for instruction than the parents have.
In teaching your children other arts and sciences,
though you may have some insight into them your-
seWes, yet you make use of those who particularly
profess those arts and sciences, and make it their
business to teach them ; and will you not do so in
that which is the one thing needful for them to learn
well. You are to feed your kids, but you must do it
beside the shepherds' tents,' under the conduct of a
gospel ministry.
Now Timothy having had this doubll advantage,
Paul urges him still to proceed in that good way
wherein he had so well set out ; to hold fast that
fonn of sound words, which he had received.
(1.) This implies that he had a form of sound
words delivered to him by Paul ; a brief summary
of the Christian doctrine, and of all those things
which are most surely believed > among Christians,
aj St Luke expresses it ; vxarvirutmv — a delineation,
a scheme, or rough draught of the gospel institutes.
It is a metaphor taken from painters ; in drawing a
face, they first draw the shape and lines of it, and
then fill it up with proper colours. Such a model
or plan of the truths and law of Christ Timothy
had, as he might afterwards, in his meditation and
preaching, enlarge upon. Whether this form of
sound words was a creed, or confession of faith, I
cannot say ; I rather think it was in the way of a
catechism, because that method of instruction was
Qsed in the early ages of the church : for we find it
alluded to in St. Peter's tirtpttTfifta — the answer of a
good conscience^ or rather the interrogation ; so that
I thiok if we apply it, especially to our catechisms,
to the forms of sound words so formed, we shall offer
DO violence at all in the text
(2.) Here is a charge to him to hold it fast, txi —
Hne it. Have it by thee, have it with thee, have it
in thee, have it always ready for use ; do not part
with it, nor in any instance depart from it. Have it,
^at is, make it to appear that thou hast it ; as to
have grace is to have it in action and exercise, and
to him who so has, has and uses what he has, shall
• John xxt 15.
h I Pet iii 21.
f Cant i. a
tPB.zii 3.
f Luk«i. I.
k Matt. ▼. 18.
be given. Or, as we read it, Hold it fast ; it was
delivered to us, to have and to hold ; and we have it
in vain, if we do not hold it
Accordingly we may hence learn two doctrines.
I. That good catechisms, containing the grounds
and principles of the Christian religion, are
useful forms of sound words ; and it is a great
mercy to have heard and learned those forms.
II. Those who have heard- and learned the good
forms of sound words, must hold them fast in
faith and love.
I. It is a very great advantage to young people, to
hear and learn the Christian forms of sound words
in the days of their youth ; to have been well taught
some good catechism, or confession of faith. Ob-
serve here,
1. The words of the gospel are vyiaivovrmv^^iound
words, or as some render it, healthful, wholesome^
healing words. Put both together, and it inti-
mates,
(1.) That there is valve and validity in the words
of the gospel ; as there is in that which is sound and
firm, and in good condition. They are what they
seem, and there is no cheat in them. Try them ;
and you will find you may trust them, as yon may
that which is sound, and will never be made ashamed
of your confidence in them. Men speak with flatter-
ing lips and with a double heart ; but the words of
the Lord are pure words,* and have no mixture of
falsehood in them. The law was written in stone,
to intimate its stability and perpetuity; and the
gospel is no less firm ; every iota and tittle of both
shall survive heaven and earth.^
Assure yourselves, brethren, the words of the gos-
pel which we preach to you, and which you are
trained up in the knowledge of, are unchangeable
and inviolable. Holy Job's creed concerning his
Redeemer, was g^ven with an iron pen and lead in
the rock for ever ;' much more is ours so ; it is what
you may venture your souls and your everlasting
welfare upon. That is a sound word. That Jesus
Christ came into the world to save sinners ; even the
chief, '^ And that is a sound word. That God has
given to %u eternal life^ and this life is in his Son,^
It is sound speech that cannot be condemned ; for
it has been more than a thousand times tried, and it
stands firm as the everlasting mountains. These are
the true sayings of God i^ and if we compare the tra-
ditions of the elders, or the speculations of the phi-
losophers, with them, we shall say, with the prophet.
What is the chaff to the wheat ?^
(2.) That there is virtue to be drawn from them
for healing and health to us. They are not only clear
from every thing that is hurtful and unwholesome,
but there is that, in them, which is medicinal and
restorative, not only of health and strength, but of
iJobzix94,aaL
e Rev. xix. 9.
m 1 Tim. i. 16. nlPetf. 11.
p Jer. xxiil. S8.
828
A SERMON CONCERNING THE
]ife itself. These waters of the sanctuary,*^ these
leaves of the tree of life, are healing to the nations.'
These words, if daly applied and mixed with faith,
restore the sonl, and put it in frame, heal its mala-
dies, and reduce to a just temper its distempered
and disordered powers. It was said of old concern-
ing those who werp sick, that God sent his word and
healed them.* And when Christ was here upon
earth, it was hy the power of his word that he healed
all who had need of healing, and in a sense of their
need applied themselves to him for it And this was
a figure of the efficacy of the word of the gospel for
the healing of diseased souls, a divine power going
along with it ; and in it the Sun of Righteousness
arises in the soul, as it did in the world, with heal-
ing under his wings.'
Let this therefore recommend to you the words we
teach you, that they are not only of inestimable value
in themselves, but will be of unspeakable advantage
to you. They are healing words indeed ; for they
are regenerating and recreating words, whereby yon
may be saved." Mix faith with them, and you will
experience the power of them, setting you to rights,
and giving you a new life and vigour. They are
therefore not only faithful sayings, but well worthy
of all acceptation, of your acceptation. Accept them
therefore, and receive the benefit of them, that you
receive not God*s grace in vain : and if they b^ in
vain, and you be not healed by them, the fault is in
yourselves.
2. It is good to have forms of these sound words
drawn up for the use of those who are to learn the
first principles of the oracles of God ; " not to be im-
posed as of equal authority with the Scriptures, but
to be proposed in order to the further study of the
Scriptures.
Bear us witness, we set up no other rule of faith
and practice, no other oracle, no other touchstone
or test of orthodoxy, but the Holy Scriptures of the
Old and New Testament : these only are the foun-
tains whence we fetch our knowledge ; these only
the foundations on which we build our faith and
hope ; these the dernier resort of all our inquiries
and appeals in the things of God, for they only are
given by divine inspiration. This is the principle
we abide by. To the law and to the teitimony ;* that
is the reffula regulan* — the paramount rule, and far
be it from as that we should set up any form of
words in competition with it, much less in contra-
diction to it ; or admit any rival with it in the con-
duct and guardianship of our souls, as some do the
traditions of the church, and others, I know not
what light within. Every other help we have for our
souls we make use of as regula regulata — a rule con-
trolled, in subordination and subserviency to the
Scripture ; and among the rest our catechisms and
confessions of faith.
q Euk. xlvii. 8, 9. r Rev. xsil. 3. • Pi. cvii. SO. t Mai. iv. a.
Give me leave to illustrate tliis by an appeal to
the gentlemen of the long robe. They know very
well that the common law of England lies in the
Year Book, and hooke of reports, in the records of
immemorial customs, and in cases occasionally ad-
judged : which are not an artificial system drawn up
by the rules of method, but rather historical collec-
tions of what was solemnly discussed, and judici-
ously delivered, in several reigns, pro ne nat«i — as
occasions have arisen, and always taken for law ; and
according to which the practice has always been ;
(with which, if I may be allowed to compare that
which, infinitely more sacred and inviolable, cannot
be altered or amended by any wisdom or power on
earth ;) such'are the books of the Scripture, histories
of the several ages of the church, (as those of the
several reigns of the kings,) and of the discoveries
of God's mind and will in every age, as there was
occasion; and these, too, built upon ancient princi-
ples, received and submitted to before these divine
annals began to be written.
But though those are the fountains and founda
tionS of the law, those gentlemen know that institutes
and abridgments, collections of and references to, the
cases adjudgid in the hooks, are of great use to them,
to prepare them for the study of the originals, and
to assist them in the application of them, but are
. not thought to derogate from the authority and ho-
nour of them. Such we reckon our forms of sound
words to be ; if in any thing they mistake the sense
of the text, or misapply it, they must be corrected
by it ; but as far as they agree with it, they are of
great use to make it more easy and ready to us.
That which is intended in these forms of sound
words, is, not like the council of Trent, to make a
new creed, and add it to what we have in the Scrip-
ture ; but to collect and arrange the truths and laws
of God, and to make them familiar.
(1.) By these forms of sound words, the main
principles of Christianity, which lie scattered in the
Scripture, are collected and brought together. We
know that all Scripture is given by inspiration of
God, and is profitable, and that there is no idle word
in God's book, nothing that is unnecessary; but
we know that all is not alike profitable, or alike
necessary. Every line in a well drawn picture is
of use, and answers some end ; but every line is not
alike serviceable to the main design of the picture,
which is to represent the face of the person whose
picture it is, yet we must not say therefore, that it
might as well have been spared. The Scripture gives
us the things of God in their native purity and plain-
ness, yet not without their proper illustrations. It
is naked truth, that is, without disguise, and the
ambiguity which Apollo's oracles were noted for,
but not NAKED truth, without dress and ornament.
Now our catechisms and confessions of faith pick
u Acts xi. 14. r Heb. v. la. Heb. vi l. » isa. viil, 20.
CATECHISING OF YOUTH.
629
op from the several parts of holy writ, those pas-
sages, which though, perhaps, occasionally deliver-
ed, contain the essentials of religion, the foundations
and main pillars upon which Christianity is huilt ;
which we are concerned rightly to understand, and
finnly to believe, in the first place, and, then, to go
OD to perfection. We cannot contain all the Scrip-
ture ; hut there are some more weighty and compre-
hensive sayings, which (like those which the Jews
wrote in their phylacteries) we should bind, for a sign,
upon our hand, and which should be as frontlets
between our eyes.'' And our forms of sound words
furnish us with these.
(2.) By these, the truths of God are arranged and
pot in order. The several books of Scripture are
written in an excellent method, according as the
particular nature and intention of them is, and they
are put together in an admirable good order : bat
when out of them the main principles of religion are
to be gathered, it is necessary that they be put into
some method proper to serve the design of repre-
senting them at one view, that we may understand
them the more distinctly, by observing their mutual
references to each other, their connexion with, and
dependence upon, each other ; and thereby they
appear in their truer light, and fuller lustre.
These forms of sound words show us the order
that is in God's words, as well as in his works ; the
harmony of divine troths, how one thing tends to
another, and all centre in Christ, and the gtory of
God in Christ : and thus, like the stones in an arch,
they mutually support, and strengthen, and fix one
another. They are as a map of the land of promise,
by the help of which we may travel it over with our
eye in a little time, and know the true situation of
every tribe, though we cannot give a particular de-
scnption of every part of its inheritance.
(3.) By these, the truths of God are brought down
to the capacity of young ones, and those who are as
yet but weak in understanding. Not that God has
tpokein secret, in a dark place of the earth ;f no, the
V9rds of wisdom's nufuth are all plain to him that un-
derstandeth.* But to those who are yet babes they
seed to be explained; to them we must give tlie
iense, and cause them to understand the reading ;* and
this is in part done by those forms of sound words,
which lead us by the hand as it were into the know-
ledge of the truth as it is in Jesus. Not that we
need to seek other words than those which the Holy
Ghost teaches ; they are the most proper vehicle of
the things which are given us of God to know^^ and
it is unsafe to depart from them. Many, under pre-
tence of refining upon the Scripture, and expressing
the things contained in it more philosophically, have
but darkened counsel by words without knowledge *S
the faithful servant will deliver his message as near
> Dent. vi. a 7 Isa ziv. 19. « Prov. viii. 9.
• Neb. viii. 8. b i Cor. ii. 13.
as he can in his master's own words ; Go (says God
to Ezekiel) get thee to the house of Israel ; and do not
only speak my words, hut speak idth my words to them,^
But spiritual things must be compared with spi-
ritual, and by the plainer parts of Scripture, those
must be explained that are more dark and hard to
be understood ; and this is done by our forms of
sound words, which make the principles of religion
to be as milk for babes, who as yet cannot bear
strong meat.' The ten commandments are a divine
form of sound words to direct our practice^ but they
are short and exceeding comprehensive ; it is there-
fore necessary that we be taught from other Scrip-
tures, what each commandment requires and for-
bids. The Lord's prayer is another divine form of
sound words to direct our petitions ; but that also is
short and comprehensive, and it is requisite we
should be taught from other Scriptures, what we
pray for in each petition. The form of baptism is
another divine form of sound words, peculiar to the
Christian dispensation ; but that also needs to be
explained by other Scriptures, as it is excellently
well in the ancient creeds ; which we receive and
embrace, and greatly rejoice in, as standing, lasting
testimonies to the faith once delivered to the saints,'
which, by the grace of God, we will not only adhere
to, but earnestly contend for, and live and die by.
And all these divine forms of sound words you have
fully and fai thfully set before you, and opened to you ,
in the Assembly's Larger and Shorter Catechism ;
as, blessed be God, they are in many other, both in
our own and other reformed churches.
3. Those are happy who are well taught, and have
well learned, those forms of sound words when they
are young. It is a great privilege, and % very im-
proving one, to be betimes instructed in the prin-
ciples of religion, and to have the truths of Christ
instilled into us in the days of our youth, and to be
trained up in an acquaintance and converse with
them from the first ; by the care of godly parents
especially, who have many advantages in dealing
with children which ministers cannot have, to be put
betimes upon reading the Scriptures, and getting
portions of it by heart ; remembering and repeating
sermons ; to be taught the catechism, and examined
in it, and not only made to say it, but made, as we
are capable, to understand it, and taught to prove it
by Scripture, and give a reason for it ; to be directed
to pray, and obliged to do it; and to a strict observa-
tion of the Lord's day, in order to all this. And if
to all this be added ministerial catechising, the more
copious and accurate explication of the mysteries of
God by the appointed stewards of those mysteries,
it consummates the happiness of a religious educa-
tion, from which abundant advantages may be
reaped, if it be wisely and faithfully improved.
e Job xxi?iil. S.
• Heb. V. 12.
d Ezek. iii. 4.
f Jude a
630
A SERMON CONCERNING THE
I know I speak to those wbo enjoy this privilege,
on whom the doctrine of Christ not only comes
down in showert, in the preaching of the word, but
on whom it distils more slowly and softly, as tfie dew^
and as the small rain upon the tender herb^^ in cate-
chising. And I commend your pious zeal in covet-
ing and seeking instruction this way. Go on, and
prosper, the Lord is with you while you be with him:
and I hope it is a token fur good, and will prove so,
that God has mercy in store for the next genera-
tion,— that there are so many young people among
us who are asking tlieir way to Zion, and desire to be
told it, le^t^A their faces thitherward. Who hath be-
gotten us these ?
I know also there are many, and many there have
been, who were blest with a religious education
when they were young, and were then trained up in
the way in which they should go, who have after-
wards turned aside trom the holy commandment ;
who though they were not born of fornication^ but
were the seed of the faithful, yet have proved an un-
faithful seed, and have themselves gone a whoring
from their God, This should not discourage parents
and ministers from doing their duty, in catechising
youth, but should direct them to look up to God
for his grace, without which all our care and pains
is fruitless, and we do but beat the air ; and should
engage gou who are catechised to be jealous over
yourselves, with a godly jealousy, that you may not
be conceited of yourselves, or confident in yourselves,
may not be high-minded, but may always /ear lest
you seem to come short of that which is expected from
you, or seem to fall off to any evil work or way, and
though now you think you stand, may always take
heed lest you fall.
But I know that your being thus catechised, if
you improve it aright, and be not wanting to your-
selves, will be of unspeakable advantage to you ; and
I hope to be of use, both to direct you and to encou-
rage you, if I tell you how and which way it may
be made so.
(1.) Hereby gou are, for some time, well employed
now you are young. Childhood and youth, upon this
account, (among others,) are vanity,^ that so much
of the time is then spent to so little purpose, and yet
better than, as it is afterwards spent by many, to
evil purposes. But your being catechised obliges
you to spend at least some part of your time well,
and so as you may afterwards reflect upon it with
comfort and satisfaction above many other, perhaps
above any other, of your precious moments. If the
time which children and young people would, other-
wise, spend in sport and recreation, (they call it
PA8[s]-TiME, when we have more need of sta Y-times
than pastimes, for It passes away fast enough of
itself,) is thus happily retrieved, and is spent in
ff Deut. zxxii. 2.
h Jer. 1. 5.
i Eccl. xi. 10.
good exercises ; in conversing with the word of God ;
(which we should be meditating in day and night,)
in reviewing and repeating to ourselves the things
of God ; we cannot but say that it is a kindness to
us, and much greater than it would be, to keep a
man from spending an estate wastefully, and put
him into a way of getting an estate easily and ho-
nourably. Whatever goes with the rest of yoor time,
here is a portion of it spent so as to turn to a good
account, and so as you may meet it again with com-
fort on the other side death and the grave.
Those who are catechised either by their parents
or ministers on the evening of the Lord's day, haTe
a particular advantage therein : that those precious
minutes, (and one minute of sabbath time is worth
three of any other day,) which so many young people
idle away in foreign, foolish talk, either in the fields,
or at the doors of their houses, (which corrupts the
mind and manners, and dispels what they had g^n-
ed, if they had gained any thing, in and by the
duties of the day,) they spend in that which serves
such good purposes, and will help to clench the nail
that has been driven, that it may be a nail in a rure
place. I know not how young people can be trained
up to a better piece of good husbandry, than to a
good husbandry of time, especially sabbath time.
(2.) Hereby you will become better abU to under-
stand the word preached, and more capable of profiting
by it, and so it will be a great advantage to you. I
am sure it is the duty of ministers to preach the
word, and therein to be constant, to be instant in
season and out of season, they have [2 Tim. ir. 1,
2.] received a solemn charge to do so ; and if so,
either you must hear, or they must preach to the
walls. And I am sure you are concerned to hear,
so that your souls may live ; and therefore to take
heed how you hear, and, in order to your profiting,
to hear witli understanding. The highway ground
in our Saviour's parable, represents those who hear
the words of the kingdom, and understand it not ;^
for it is not ploughed up and prepared to receive it ;
they are not instructed in the things that are spoken
of, and therefore such as speak to them of those things
are barbarians. They who are not catechised, not
taught the forms of sound words, apprehend not
what we mean when we speak of their misery by
nature, the sinfulness of sin, the mediation of Christ,
the operations of the Spirit, and the great things of
the other world ; we had as good talk Greek to them :
they are ready to say of us, as the people did of Eze«
kiel's preaching, Doth he not speak parables?'-
But you who are catechised understand our dia-
lect, are acquainted with Scripture language ; for
you are accustomed to it, and can say, " This good
word is the confirmation, and that the illustration,
and the other the application, of what we have many
k Matt. xifi. 19.
1 Czek. XX 49.
CATECHISING OF YOUTH.
831
a time heard, and knew before, but thus are made
to Loow better. And therefore though those who
ha?e not been catechized do most need instruction,
by the preaching of the word ; (and for their sakes
we must many a time stay to explain things which
are most plain, wherein they who are strong ought to
bear with us, in compassion to the infirmities of the
weak ;) yet those who have been well catechised do
most desire it, and delight in it, and edify by it, be-
cause they understand it Catechising does to the
preaching of the word the same good ofiice that John
Baptist did to oar Saviour ; it prepares its way, and
makes its paths straight, and yet like him does but
say the same things : " Repent with an eye to the kiny-
dom of heaven."
(3.) Hereby you vUl have a foundation laid for
a good work of grace in your souls. It is true, that
God in his favours to us, and his operations on us,
acts as a God, with an incontestable sovereignty,
and an irresistible power ; but it is as true that he
deals with men as men, as reasonable creatures, in a
way suited to their nature, he draws with the cords of a
man ;" he gains possession of the will and affections
by opening the understanding, informing the judg-
ment, and rectifying its mistakes. And this is enter-
ing into the soul, as the good Shepherd, whose own
the sheep are, enters into the sheepfold by the door;"
whereas Satan debauches the aifections, and so per-
verts the will, and bribes and blinds the understand-
ing, which is climbing up another way, for he is a
thief and a robber. Christ opens the understand-
ing, and so makes the heart to bum ; opens men's
eyes, and canaes the scales to fall from them ; and
so tarns men from Satan to God.
Now though Christ can give an understanding
immediately, as to Paul ; yet ordinarily he enlight-
ens it, in the use of means, and gives a knowledge
of divine things, by the instructions of parents and
ministers; and afterwards by his Spirit and grace
brings them home to the mind and conscience, de-
lirers the soal into the mould of them, and by them
works a saving change in it. It was the prerogative
of an apostle to come to the knowledge of the gospel,
not by man, nor to be taught ft, but by the revela-
tion of Jesus Christ ;° we must come to the know-
ledge of it, in the way of instituted ordinances ; and
none more likely to prepare for the particular appli-
cations of divine grace, than this particular appli-
cation of good instruction by catechizing.
(4.) Hereby you will be a}'med against the assaults
nd insinuaiioHs of seducers, ^d such as lie in wait
t3 deceive, and draw you aside into the paths of
error. Satan is a roaring lion, who seeks in this
way to devour souls ; and none are such an easy
prey to him as those who are ignorant and unskil-
ful in the word of righteousness. But those who
« Hos. xi. 4. ■ John z. 1, & o Gftl. i. 18. p 2 Pet. iii. 17.
are well instructed in the forms of sound words, and
understand the evidence of divine truths, are aware
of the fallacies with which others are beguiled, and
know how to detect and escape them, for surely in
vain is the net spread m the sight of any bird. They
who grow in the knowledge of Christ, will not be
visibly led away bj' the error of the wicked, so as to
fall from their own stedfastness ;p those who are
thus established when they are children, will not be
always children^ tossed about with every wind of doe-
trine,*^
Those who are well catechised, are well fortified
against temptations to atheism and infidelity, which,
under pretence of FREE-thinking, invite men to
FALSE and FOOLiSH-thinking ; and by debauching
their principles, corrupt their morals: and which,
under pretence of a free conversation, allure to vice
and IMMORALITY, enslave the soul to the most bru-
tish lusts, and by corrupting the morals, debauch
the principles. It will likewise be an excellent an-
tidote against the poison of popery ; a national zeal
against which is, then, likely to be an effectual de-
fence of the protestant religion, when it is a zeal
according to knowledge. A right understanding of
the offices and ordinances of Christ, the former of
which are daringly usurped, and the latter wickedly
corrupted and profaned, in the church of Rome, will,
by the blessing of God, preserve us from going in
with those strong delusions, though the temptation
should be ever so strong, and prepare us to suffer,
rather than to sin, if we should be called out to it.
(5.) Hereby you will be furnished for doing good
to others, in the places where God has set you.
Your being well instructed in the forms of sound
words, will qualify you to be useful in your gene-
ration, for the glory of God, and the edification of
many ; which will be your honour and comfort now,
and will add to your crown hereafter. Out of a
good treasure of Christian knowledge well laid up
when you are young, you will be able, like the good
householder, to bring forth things new and old,^ as
there is occasion, for the entertainment and benefit
of others. Out of the abtmdance of the heart the
mouth will speak. Hereby you will be able to resist
and oppose that evil communication which corrupts
good manners, and to put to silence the ignorance
of foolish men ; and not only so, but to advance and
keep up that communication which is good, and to
the use of edifying/ which may manifest grace in
your hearts, and minister grace to the hearers.
These forms of sound words will teach you that
sound spirit which cannot be condemned.' And
thus your lips will feed many.
It will be likewise of great use to you in prayer ;
both in secret, and with your families, when God
calls you to the charge of families. With what
I __ , — -' -
4 Eph. It. 14. r Matt. ziii. 59. • Eph. It. S9. t Tit. ii. a
MSI
A SERMON CONCERNING THE
solid judgment, exact method, aptness, and gpreat va-
riety of expression, have I heard private Christians,
who have been well instructed in the things of God,
and conversant with the Scripture, offer up their
prayers and supplications to God, without the help
of any other forms, but those forms of sound words ;
and this with such undissembled indications of pious
affection, as has been very proper to kindle and
excite, to raise and carry on, the devotions of those
who joined with them. I believe some who are
pleased to be severe, in their reflections upon all
extemporary prayer, as we call it, would not be so,
if they knew thu so well as I have done.
(6.) Hereby, those who have a good worh of grace
begun in them, will be greatly assisted in the progress
of it. Timothy, by the help of these forms of sound
words, is nourished up in faith and good doctrine,
whereunto he has attained." They who have pure
hearts and clean hands, hereby shall become stronger
and stronger^ in judgment, in affection, and in
resolution. The more firmly the foundation is laid,
the broader and the higher the building may be
carried. And the better we understand tlie road
we are to travel, the better we shall get forward in
our journey. Affectionate Christians who are weak
in knowledge, have but the wings of a dove that
flies low ; but knowing Christians are carried on as
upon eagles' wings, with which they mount up for
the prize of the high calling, — ^they run and are not
weary.
And those who have themselves some good mea-
sures of knowledge and grace, may be greatly im-
proved in both, by attending upon public catechising;
and if young, by bearing a part in it. Apollos was
an eloquent man, and mighty in the Scriptures;
and he was instructed in the way of the Lord,*
KaTfixvfuvoc — he was catechised, so the word is : and
he was fervent in spirit, yet he was still willing to
learn, and found advantage by it ; for there were
those who took him, and expounded to him the way
of God more perfectly. Those who think they un-
derstand the way of God pretty well, yet should still
be increasing with the increase of God, should not
think they have already attained, or are already
perfect, but should be pressing forward, and covet
to understand the way of God more perfectly.
(7.) Hereby you will have your memories well stored
for your own use, and will have always good matter
ready at hand for pious thoughts and meditations.
It is certainly as much the benefit, as it is the duty,
of Christians, to converse much in their hearts with
the things of God. It is the character of the blessed
man, and an evidence of his delighting in the law
of God after the inner man, that in that law he medi-
tates day and night,^ O how do I love it ! says David,
it is my meditation all the day ;' it is the subject.
n 1 Tim. Iv. «.
r Job xvii. 9.
Acts xTiii. 34-26.
not only of my frequent, but of my fixed, thoughts :
not now and then, upon an occasion, but constantly.
And if David could find such employment and en-
tertainment for his thoughts from morning till night
in the law of God, much more may we find satisfac-
tion in it, and the gospel of Christ too, which so far
excels it.
Now one reason why this duty of meditation is so
much neglected, is, because people want matter for
their thoughts to enlarge and expatiate upon ; and
the reason of that is, because they were never
enriched, as they should have been, in all know-
ledge;' their stock is soon exhausted, and they
know not what to think of next But if yon get an
abundance of good knowledge, you will never have
to seek for something proper and useful to entertain
yourselves with. You soon forget the sermons you
hear; but if your catechism was well learned, and
the proofs of it, you can never forget them ; so that
you may at any time take an answer of your cate-
chism, and dwell upon that in your thoughts, till
your hearts burn within you.
(8.) Hereby you will be enabled to transmit, pure
and entire, to those who come after you, that good
thing which is committed to you. The truths and
ordinances of Christ are a sacred deposit, a trust
handed down to us by our believing predecessors,
and lodged in our hands, to be carefully kept in our
day, and faithfully transferred to the generations to
come : but how can we do that, if we be not our-
selves both rightly and fully apprized of it We
are false to this trust, not only if we betray it, by
the admission of heresy and idolatry ; but if we lose
it, and let it drop, by ignorance and carelessness,
and unacquaintedness with, and indifference to, the
interests of Christianity.
We of this age cannot otherwise repay what we
received from those who went before us, than by
consigning the value received to those who come
after us ; nor make any other requital to our parents,
for giving us a good education, but by giving the like
to our children ; which, therefore, with the utmost
care and pains we should qualify ourselves to do,
and then make conscience of doing. A.nd those who
have not children of their own, ought to do it for
the children of their relations, and the children of
the poor, and to promote public catechisings and
charity schools ; and thus contribute what they can
to the raising up of a seed to serve Christ, which
shall be accounted to him for a generatioo, that
thus the name of Ch^st may endure for ever, and
his throne as the days of heaven. What has been
told to us of the wondrous works of God, we mnst
tell to our children, that they may tell them to their
children, that those who shall be created may praise
the Lord.*
X Ps. i. 2. 7 Ps- cxix. 17. « I Cor. i. 5. a PSw IxxTlii. 5 a
CATECHISING OF YOUTH.
833
II. Those who have the primlege to hear and learn
the forms of soand words, with it have a charge, —
To hold them fast in faith and love, which is in
Christ Jesus.
This implies that yoa are in dangler of losing
them, and beings robbed of them, through your own
negligence of having them snatched oat of your
hands by your spiritual enemies, or drop through
jour fingers if you do not hold them fast. Satan is
that wicked one who steals the word of God out of
the hearts of the careless hearers and learners ; as the
fowls' of the air do the seed from the highway
gTound,i> that it could not have any root in. Many
have had the form of sound words, and with it a
foim of godliness, and a name to live ; but have let
them go, and lost them ; have made shipwreck of
the faith, and of their own souls. Let their falls be
warnings to as, and let us therefore fear lesi we also
eeme shorty or so much as seem to come short.
I know I speak to those who have the form of
sonnd words, who have hold of it. In God's name
therefore I charge you to hold it fast, to keep your
bold of it, in faith and love which is in Christ Jesus.
1. You must hold it fast, that is, you must retain
the remembrance of it ; keep it in mind and me-
mory ; yoa have it, see that you always have it, that
jOQ have it ready for your use upon all occasions.
Great stress is laid upon this : the gospel is that by
which we are saved, if we keep in memory what has
been preached onto us.^ Not as if the bare remem-
bering and being able to recite these sound words,
and the forms of them, were sufficient to save us ;
they do not heal as charms and spells pretend to do,
merely by the repeating or writing of them ; a man
may be able to say all the Bible over by heart, and
jet come short of grace and glory ; but the remem-
bering of these things is necessary to our due im-
provement of them, and to the other duties required
of Ds : if we so remember the covenant as to be ever
ffliodful of it ; if we remember his commandments
to do them,^ we remember them aright
(1.) It will be of good use to 3*ou, to retain the
words yoa now learn and hear ; and in order to that,
frequently to review them, to catechise yourselves,
aod repeat them over to yourselves. What you said
to your parents perhaps by rote, when you were
children, and not yet capable of knowing the intent
and extent of, you should now say to yourselves,
with understanding, and judgment, and affection.
Let not the wisest and best be ashamed to repeat the
words of their catechism, as they have occasion to
qaote them ; but let them rather be ashamed who
cannot do it ; who can remember, all their days, the
idle foolish stories and songs they learned when
they were yoang, but forget the forms of those words
whereby they must be saved, and must be judged.
kUatt. xlii. ta
c 1 Cor. XV. 1. 2. 4 1 Cbron. xvi. 16. t Heb. ii. I.
3 H
(2.) It is of absolute necessity that you retain the
remembrance of the things, so as to have them ready
for nse, though it be in your own words. It is neces-
sary that you should be well acquainted with the
mystery of the gospel ; with your need of a Saviour;
with the method in which the salvation was wrought
out by the Son of God, and is applied by the Spirit
of God ; with the breadth of the commandment, and
with the strictness and spiritual nature of it ; with
the tenor of the new covenant, and the precious
privileges of it ; and with the great truths concern-
ing the upper and future world : in these things you
have been instructed ; and are concerned to give
the more earnest heed to the things you have heard,
lest at any time you let them slip." Consider,
[1.] They are things worth remembering ; of in-
estimable value in themselves, and of vast import-
ance and concern to us ; in comparison with which,
abundance of other things which we fill our memories
with, are but toys and trash. How many things do
we retain the remembrance of, which tend to defile
our minds, or to disquiet them, which we would
willingly forget if we could ; and how many more
are we industrious to heep in memory, which serve
only to the carrying on of our business in the world :
whilst THAT is seldom or never seriously thought of,
and so comes by degrees to be in a manner forgotten,
WHICH BELONGS TO OUR PEACE, our cvcrlasting
peace; and justly may that be hid from our eyes/
which we thus hide our eyes from. The reason Moses
gives to Israel, why they should set their hearts to
all the words he testified to them, will hold more
strongly, why we should treasure up Chrisfs word
in* our heart, and let it dwell in us richly, that It is
not a vain thing for us, but it is our life,^ and the
lives of our souls depend upon it.
[2.] The remembrance of them will be of very
great and good use to us daily ; both to fortify us
against every evil word and worh, by suggesting to
us the most powerful arguments against sin, and
the most pertinent answers to the temptations of
Satan ; and to furnish us for every good word and
work, by suggesting to us the wisest directions, and
the sweetest encouragements, in doing oar duty. If
we hold fast these forms of sound words as w.e. ought,
our mouth, like that of the righteous, shall speak wis-
dom, and our tongue shall be able to talk of judgment.
And if thus the law of our God be in our heart, none
of our steps shall slide. Solomon for this reason
writes to us excellent things in counsel and know-
ledge, that we may answer the words of truth to those
that send to us f^ or, as the margin reads it, to those
that send us, to God, who sent us into the world to
do all the good we can in it.
[3.] It was for this end that we have heard and
learned them, that we might lay them up in our hearts,
i Luke xiz. 4L g Deut. xxxli. 46^ 47. h Prov. xxii. 20, 2i.
834
A SERMON CONCERNING THE
in order to their being of use to us hereafter ; so that
we receive the grace of God therein in vain, if we
do not retain them. They are not intended merely
for your present exercise and entertainment, as a
task upon you to keep you employed, much less as
an amusement to keep up in you a reverence for
your parents and teachers ; but they were intended
to fit you for the service of God in this world, and
the vision and fruition of him in a better world. You
learn your catechism, not as you who were designed
for tradesmen learned Latin and Greek, when you
went to school, it may be, with design to forget
it, because you had a notion you should never have
occasion for it in your business ; but as you learned
to write and cast accounts^ with design to retain it,
because you were told yon would have use for it
daily in carrying on your trade. You are taught
now, that you may, as long as yon live, live accord-
ing to what you are taught
[4.] You will be called to an account shortly for
these, as well as other your advantages ; and there-
fore are concerned to improve them, so that you
may give up your account with joy, such joy as shall
be an earnest of that joy of our Lord, into which
ffood and faithful servants, who have diligently and
faithfully improved their talents, shall enter, and in
which they shall be for ever happy. For your having
heard and learned these things, will but aggravate
your condemnation if you do not hold them fast.
You know what was Chorazin's doom, 'and Beth-
saida's, and Capernaum's ; tremble lest it should be
yours. It is an awful thought which I have some-
where met with, " That the professors of this a{;e,
in which there is such plenty of the means of know-
ledge and grace, whether they go to heaven, or hell,
will be the greatest debtors in either of these places:
if to heaven, the greatest debtors to divine mercy
and grace for those improved means that helped to
bring them thither ; if to hell, the greatest debtors to
divine justice for those abused means that would
have helped to keep them thence.''
Let not what I have said of the necessity of re-
membering the sound words we hear, be a discou-
ragement to any serious, conscientious Christians,
who have honest and good hearts, but weak and
treacherous jnemories ; nor make the righteous sad,
who ought not to be made sad. You who tremble
at God's word, do really get good by it, though you
cannot recollect the method and language in which
it is delivered you. If you live in the fear of God,
and in a course of holy watchfulness against sin,
and diligence in duty, you retain the impressions of
the word, though yon cannot retain the expressions
of it I have been told of a good, man, who was
much affected with a sermon he heard concerning,
as it would appear, the vanity of the world ; and
i Pa. exix. n.
commending it afterwards to a friend, was desired
to give some account of the sermon : '* Truly," says
he, ** I cannot remember any thing of it, but I am
resolved, by the grace of God, I will never set my
heart so much upon this world as I have done. '*
'' Why then," (says his friend) " thou rememberest
all." David will never forget God's precepts, for
(says he) By them thou hast quiehened me.* If we
find oar hearts quiehened by the word, we do not for-
get it ; and it is to be hoped we wiU not, we shall not,
forget it. Put a sieve that is dirty into the water,
and though when you take it out it carries away lit-
tle or nothing of. the water with it, yet it is washed
and made clean. Though we cannot repeat the good
sermons we have heard ; yet if, through grace, oar
hearts and ways are purified by them, they are not
lost.
But let what I have said engage you who hear and
learn the forms of sound words, to hold them fast,
to imprint them in your minds and memories, that
you may have them ready to you at all times, as
occasion requires. In order to this, labour to un-
derstand them; and let your knowledge be clear
and distinct, and then you will be likely to retain it ;
set every truth in its proper place, and then you
will know where to find it; set it in its true light,
and then you will know what use to make of it. Get
your hearts duly affected with divine things, and
abide and act under the power and influence of
them ; and then you will remember them. Be often
repeating them to yourselves : the Virgin Mary
kept the sayings of Christ, by p<mdering them m ker
heart.^
2. You must hold it fast in faith. It is not enough
to remember the good truths that are taught you ;
but you must mix them with faith,^ or they will not
profit you. You let them go, though you remember
them ever so well, if you let go the belief of them,
and the profession of your faith concerning them : it
is by a hand of faith that you tahe hold of them, and
heep hold.
You must hold them fast in faith, that is,
(L) You must give a firm assent to them as faith-
ful sayings ; must set to your seal that God is tnie.
And every word of his is so, even that which you
cannot comprehend the mystery ef, as the eternity of
God, the immensity of all his perfections, the Trinity,
the incarnation of the Son of God, the operations of
the Spirit upon the soul of man, and the like ; yet
because they are things which God has revealed, you
must subscribe to the truth of: if you do not you
make God a liar ; and do in effect make yourselves
wiser than God, when you say. Haw can this be *
Whereas you should say, Lord, I believe, help thou
mine unbelief.
(2.) Yon must grow up to a full assurance of the
k Luke it. 19.
t Heb. iv. 2.
CATECHISING OF YOUTH.
835
andeniable tnith, and incontestable evidence, of
these wand words. Pass on toward perfection ;
acqaaint yonrseWes with the Confirming Cateehum ;
know not only what it is we believe, bat why wc be-
lieve it ; and be ready always to give a reason of the
hope that is in yoa." Solomon had this view in in-
9trocting his son ; 'not I miffht make thee know the
certamiy of the words of truth ;" that thou mayst be
convinced that they are words of truth, and receive
them accordingly. And Lake the evangelist had
the same design in writing his gospel, and inscribing
it to his friend Tbeophilas, who, probably, had been
his popil ; Tlkat thou mightest know the certainty of
those thinys wherein thou hast been instructed;^ this
is holding it fast in faith.
(3.) You must make a faithful application of these
soand and healing words to yourselves ; else they
will not answer the end, or be healing to you, any
more than food not eaten, physic not taken, or a
plaster not applied. Of the word of Christ you
most say, not only, " This is true," but, " This is
true concerning me :" He loved me, and gave himself
for me ; to save mc, not in my sins, hut from them ;
and to purify me to himself, and make me zealous of
^ood works. Hear it, and know it, for thy good,?
says Eliphaz to Job, /or thyself, so it is in the mar-
gin. Then only we know it for our good, when wc
know it for ourselves,
3. You must hold it fast in love ; that is the other
arm with which these forms of sound words must be
embraced, and held, that we may not let them go.
(1.) You most take delight in them, and in the
knowledge of them : that which we love we will
hold fast, and not easily part with. It is not enough
for as to know the truth, but we must love it ; not
enoogh that we receive it as a faithful saying, but
also as well worthy of all acceptation ; we must not
only give it credit as true news, but bid it welcome
as good news* and rejoice in it ; and when Christ
says, Surely f I come quickly, we must not only say,
**Ee€n so, so IT IS, he will come/' but Amen^ so BE
IT ; COME, Lord Jesus."* This wisdom, this know-
ledge, must so enter into thy heart, as to become
pleasant to thy soul.' They say it was a ceremony
used of old by the Jews, when they sent their children
to school, they gave them a piece of a honeycomb
to eat, repeating those words of Solomon, My son,
fit tkou honey because it is good, and the honeycomb,
rkieh is sweet to thy taste ; so shall the knowledge of
risdom be unto thy soul, when thou hast found it*
And that which is not thus delighted in, will not be
long held fast.
(2.) Yon mast be affected with them, and lay them
to heart, as things that concern you to the last de-
gree. Love is the leading affection, and rules the
rest ; as that goes, all the rest move. Be affected
I Pet iiL I&.
y Job V. S7.
B Prov. xxii. SI. o Luke i. 4.
q Rev. xxii. 20.
3 B 2
with love to the good word of God ; and then you
will conceive a high value and veneration for Christ,
and a rooted antipathy to sin ; a holy contempt of
the world, a deep concern for your own souls, and a
care about your everlasting state; and all other
good affections, that will be the principles of a steady
and regular motion of the soul heaven-wards. And
then you will hold fast this form of sound words,
when it makes such impressions as those upon you^
and (as Christ's sayings ought to do) sinks down
into your hearts,' and impresses a weight and stamp
upon them.
3. You must be influenced by them, and act
under the commanding power of them. That love in
which the sound words must be held fast, is here
put for all that evangelical obedience which holy love
is the principle of; for, as faith works by love, so
love works by keeping the commandments of God ;"
for TAu t> the love of God, that we keep his command-
ments, and his commandments are not grievous. We
then hold fast the sayings of Christ, when we hold
to them, in the constant temper of our minds, and
tenor of our lives, and govern ourselves by them in
all we say or do, that we may thus adorn the doc-
trine of God our Saviour.
4. There is one word more in the text to be touched
upon, and it is the centre and crown of all : This
faith and love must be in Christ Jpsus. Blessed
Paul, full of blessed Jesus, breathes nothing so
much as Christ ; he is his Alpha and Omega, and
must be ours ; it is the token in every epistle. We
must hold fast the sound words of the gospel, in that
faith and love which has Christ for its author, its ob-
ject, and its end.
(1.) Which has Christ for its author; that faith
and love which is wrought in us, not by the strength
of any natural reasonings or resolutions of our own,
but by the Spirit and grace of Christ, darting rays
of divine light into the understanding, and striking
sparks of divine lire into the affections, for these are
not of ourselves, they are the gift of God. Thou there-
fore, my son, be strong in the grace that is in Christ
Jesus ;* for on him is our help laid, and in him only
is our help found. Depend not upon any ability of
your own, lean not to your own understanding,
but go forth and go on, take hold and keep hold, in
Christ's strength.
(2.) Which has Christ for its object ; that faith
and love in which the truths of the gospel must be
held fast, as it must flow from Christ, so it must
fasten on him. It is Christ in the gospel that we
must embrace, and hold fast ; who is the true treasure
hid in that field, which we must think it worth
while to part with all we have for the purchase of.
It is by faith in Christ, and love to Christ, that we
must hold fast what we have received. For this
r Prov. ii. 10.
tt 1 John ▼. a
• Prov. xxiv. 13, 14.
t Luke ix. 44.
▼ 2Tim. ij. 1.
836
A SERMON CONCERNING THE
reason wc must embrace these sound words, be-
cause we find so much of Christ in them. He is
tliat golden thread that runs through the web of the
whole gospel. St. Austin somewhere says of him-
self, that before his conversion he took great delight
in reading the writings of Tully, the Roman orator,
but now (says he) I cannot relish them at all, as
I used to do, because I find nothing of Christ in
them.
(3. ) Which has Christ for its end It mu.st be that
faith and love which has an eye to Christ ; which has
.this always in view, to glorify Christ, and to be glo-
rifiedwith Christ: that/at'M which presses toward its
own perfection, in the immediate sight of Christ ;
and that love which presses toward its own perfec-
tion, in the everlasting enjoyment of him.
Application.
Let me now close with a few words of exhorta-
tion, in reference to the form of sound words.
1. Let us bless God, tliat our lot is cast in a land
of light ; that he who determines the times before
appointed, and the bounds of men's habitations, has
determined ours so well, and so much to our advan-
tage ; that those statutes and judgments, which the
heathen have not known, are revealed to us. We
can never be f nough thankful to God for this dis-
tinguishing favour, his manifesting himself to us,
so as not unto the world. Blessed are our eyes, for
they see the joyful light, and our ears, for they hear
the joyful sound, which many prophets and kings
desired to see, desired to hear, and might not.*
We can never be enough thankful to God for it,
that living in a Christian nation we have Bibles ; in
a protestaut nation, we have them in a language we
understand ; that to us are committed the oracles of
God,' the lively oracles, yiih more advantage than to
the Jews of old ; that with us are the priests, the
Lord's ministers, sounding with his trumpets.' So
many and so great are our privileges, above most
other nations, that it may justly be expected, I wish
it could be as justly said, Surely this great nation is
a wise and understanding people*
2. Let us particularly be thankful to God, for the
forms of sound words, both ancient and modem,
which we have among us ; for our catechisms and
confessions of faith ; that we have plenty of them,
and variety of them, not clashing and contradicting
each other, but rather confirming and illustrating
each other ; for to Christ they all with one consent
bear witness, and to the law and to the testimony
they all appeal : though the methods be different,
they meet in the same centre ; and tend to direct
those of diiferent tastes and capacities to it likewise.
3. Let parents and governors of families make
conscience of instructing their children, and ser-
vants, in the forms of sound words. Here this work
must begin, for it must begin betimes ; Whom shall
he teach knowledge ? Whom shall ^e make to under-
stand doctrine ? The prophet there answers. Them that
are weaned from the milk, and drawn from the breasts:^
when they are very young, under the immediate care
of their mothers or grandmotliers, as Timothy was :
they arc the teachers of babes.** When Solomoa
was tender, and only-beloved in the sight of his
mother,^ she taught him.^ The history of the Scrip-
ture is most proper to acquaint your children with
in the first place ; we see how soon they apprehend,
and are affected, with other stories, and why may
not impressions be made upon them as soon by the
Scripture stories. Pleasant and profitable instruc-
tions may also be g^ven to children by the psalms
for singing, and by divine poems and verses suited
to their capacity.
It will be of great use likewise to your children,
to be told betimes, what it is supposed natural for
them to^ask, What we mean by this and the other re-
ligious sei'vice,* Tell them why you read the Bible
with so much veneration : because it is the book of
God, and holy men wrote the several parts of it, as
they were moved by the Holy Ghost. Tell them
why you make conscience of praying to God so
solemnly every day : because you have a necessary
and constant dependence upon God, and npon his
providence and grace, that you are daily receiving
mercy from him, and daily need his favour. Tell
them why you observe the Lord's day, and make
such a difference between that and other days ; that
it is in remembrance of the creation of the world,
the resurrection of Christ, and the pouring out cf
the Spirit. Especially tell them of their baptism ;
take all opportunities to let them see children bap-
tized, (in order to which it is very gpod to have it
done publicly,) and tell them, thus they were bap-
tized in their infancy, and by that solemnity dedi-
cated and devoted to God the Father, Son, and Holy
Ghost ; and what was done for them then, they mast
now do for themselves. Tell them of the corruption
of their nature, which needed cleansing ; and of the
grace of God in Christ, in which there is a cleans-
ing virtue.
Set them to learn their catechism ; let them com-
mit some portions of Scripture to memory, as you
find they are able to do it ; and examine them, what
they can remember of the sermons they hear. You
will meet with some difficulty herein from the cor-
ruption of their nature, which you must endeavour
to get over as much as may be by a gentle hand ;
give them instruction with all possible freedom and
familiarity, with compassion and condescension to
their capacity. Those teach these things most dlli-
Matt. xiii. le. 17.
I Deut. iv. 0.
i Rom. iii. 3. 7 2 Chron. xUi. 18.
• Isa. xxviii. 9.
b Rom. li. 90.
d Prov. xxxX. 1.
e Prov. W. 3.
• Ezod. xli. &S.
CATECHISING OF YOUTH.
837
gently to their children, not who are the most dicta-
toiial in doing it, and make the fpvatest noise, hot
who talk of them/refif«fi//jf ; when they sit in the
boose, and walk by the way, when they lie down,
and when they rise op,' frequently dropping good
instrnctions among their children : and if bat one
in ten insensibly slip into their minds, and fasten
there, what good proficients may we hope they will
be in time. Contrive how to make this work, as
much as may be, a pleasare and delight to yonr
children and servants, and not a task, or a terror, or
a drudgery. Teach them as Christ teaches, who is
meek and lowly in heart
4. Let the ministers of Christ look upon them-
selves as under a charge to feed the lambs of Christ's
flock. All the reformed churches make this a part
of their work ; to be done either pnbliclyor private-
ly ; either in their solemn religious assemblies, or in
meetings on purpose for this work ; or in visiting
their families, either by themselves, or, as in some
churches abroad , by some other proper persons qua-
lified for, and deputed to, this service particularly.
Private catechising has the advantage of a more
particular application to the persons catechised:
public catechising has the advantage of a more
general edification ; and therefore both should be
used in their season, or |hat which, all circum-
stances considered, may turn to the best account
0 that we who are ministers, were filled with a
zeal for the spiritual welfare and eternal salvation
of young people, and a concern for the rising gene-
ration ; and were to do our utmost as our ability and
opportunity is, to fill the minds of young ones, in
their early days, with the knowledge of Christ, and
to fix them for Christ, that the next generation may
be better than this. And O that those who are
employed in public catechising, may see of the tra-
Tail of their souls to their satisfaction, and not labour
in vain !
& Let us look with pity upon the great numbers
of children, even in our own land, who are not taught
these forms of sound words, but are bred up In ig-
norance and profaneness ; strangers and enemies to
Christ and true Christianity. They are poor, they are
fooUth, they know not the way of the Lord, nor the
judyment of their God,t They sit in darkness in a
land of light, and walk on in darkness, and if in-
finite mercy do not interpose to prevent, they are
hastening into utter darkness. If you can do any
thing, sirs, have compassion upon them and help
them ; pick up some of those neglected, abandoned
young ones, you who have ability, and rescue them
from ruin, by putting them into a way of receiving
instructioB. We have charity schools set up in the
city and country ; which, if managed by the rules
of catholic Christianity, have a direct tendency to
f Dent vL 7. r Jer. v. C k i Gor. IIL IS. i Horn. ziv. 17.
the bettering of the world, and the reforming of the
next age, if the reforming of this should be despaired
of. What is given to the support and encourage-
ment of them, is charity, both to soul and body, and
will be fruit abounding to your account.
6. Let those who have heard and learned the forms
of sound words long ago, retain them still, and im-
prove more and more. I have reason to think I
speak to many who were blessed with a good educa-
tion, were trained up in the way wherein they should
go: I beseech* yon examine yourselves, not only
whether you have not departed from it, I hope you
have not quite deserted it, but what progress have
you made in it ? What have you built upon that
foundation ? Has it been wood, hay, and stubble ;''
airy notions, nice speculations, perverse disputings,
and strifes of words ? or has it been gold, silver, and
precious stones ; advances in serious godliness, in
holiness, and heavenly mindedness, and the power
of that kingdom of God, which is not meat or drink,
but righteousness, and peace, and joy in the Holy
Ghost .^ Go on and prosper, for the Lord is with you.
But if you have in any degree let go that good thing
which was committed to your trust, I beseech you
bethink jrourselves whence you have fallen, and re-
member again what you have received and heard,
and hold fast, and repent. Be watchful, and strengthen
the things which remain, that are ready to die»^
7. I must not part without a word to you, whose
request brought me to this service here to-day, you *
who are catechised in the principles of religion,
that you may grow yet more and more in the know-
ledge of Christ and Christianity.
(1.) Carefully attend to the instructions that are
given you; and treasure them up, vrith sincerity,
and all the marks of reverence and seriousness.
Give attendance on, and attention to, what is taught
you, and set your heart to it. You must take pains,
else you cannot expect to reap advantage ; for it is
in labour that there is profit Be careful to mark
what is said, not critical to make remarks upon it ;
and give account of it with afiection, but without
affectation ; and attend here not for ostentation, be-
cause you think yourselves better than others, but
for your edification, because you would be better
than you are.
(2.) Pray over what is taught you, and beg of God
to bless it to you. Man can but teach the outward
ear, it is God only that can bring it to the heart, and
in that respect none teach like him. It is he who
teaches with a strong hand,^ and then the teaching
is eflfectual ; who seals the instruction,"* and then it
is abiding ; who gives the understanding, and opens
the heart. Look up to him therefore by faithful and
fervent prayer, for that grace of his which is neces-
sary to your profiting by the means of grace. You
k Rev. la 3, a
I IfluvULII.
Job xxxiii. le.
838
A S£RMON, &c.
crave his blessing upon the food for yoar body, that
it may be noarishing to yoa ; and can yon expect
your spiritual food should nourish yon without that
blessing, or that you should have that blessing, if
you do not pray for it? That good thing which is by
the word committed to you to keep for God, do you
by prayer commit to God to keep for you, and bring
it to your minds when yon should use it
(3.) Live as those who by attendance on such an
exercise as this, make a profession of religion above
many others. Hereby you seem to be more solicitous
about your souls, and more inquisitive concerning
the way to heaven, than your neighbours ; but what
will it avail you that you seem to be so, unless yon
be really so ? The tree will be known by its fruits.
Evidence that you receive not so much instruction
in vain, by the exemplary purity and piety, serious-
ness and strictness, of your whole conversation. By
your justioe and charity, and unshaken veracity
and fidelity; your sobriety and temperance; your
humility and meekness ; your conscientious obedi-
ence to your parents and masters, and a steady
course of godliness and honesty ; you ought to adorn
the doctrine of God our Saviour. I remember
Epictetus^pressing his pupil to show by his prac-
tice of virtue, his profiting by the instructions given
him— illustrates it by this similitude : ** The sheep,''
says he, ** do not come to their shepherd, and show
him how much meat they have eaten, but they make
it to appear by their growing fatter and fitter for
use." Thus, therefore, do you make it appear, that
you improve in Christian knowledge, fty the agree-
iihlenese and evenness of yonr Christian practice^ and
your perseverance in it to the end, that you and we
may rejoice, in the day of the Lord, that we have
not run in vain, nor laboured in vain.
A MEMORIAL OF THE FIRE OF THE LORD :
IN
A SERMON,
PREACHED SEPTEMBER 2nd, 1713, BEING THE DAY OF THE COMMEMORATION
OF THE BURNING OF LONDON, IN 1666.
AT MR. REYNOLDS'S MEETING-HOUSE, NEAR THE MONUMENT.
Numbers xi. 3.
And he called the name of the pUtee Taberah, becauee
the fire of the Lord burnt among them.
We haye here an account of the pnideot and pions
care which Moses took, to preserve the memorial of a
fire which happened in the camp of Israel, by giving
a new name of suitable signification to the place
where it happened ; which being left upon record
here, in the book of God, is a monument of the fire,
further visible and more durable than this pillar of
stone, the monument hard by, and will outlast even
the pillar of salt ; for wherever, in any age, the
books of Moses are read, and they shall be read in
every age to the end of time, there shall this be told
for a memorial ; that the fire of the Lord burnt among
the Israelites, and in remembrance of it, Moses
called the pla<^ Taberah,
And thus it suits the occasion of our meeting here
to-day, in communion with many religious assem-
blies in this city, to put ourselves and one another
in mind of that fire of the Lord, which, in the me-
mory of many of you, burnt among you to that de-
gree, as to make of this city a heap, this flourishing
city a ruin ; a judgment which it was then thought
fit, by the annual observation of this day, to trans-
mit the remembrance of to posterity.
Now observe in the text,
1. What the judgment of God upon the camp of
Israel was. The fire of the Lord burnt among them.
It is called the fire of the Lord, because it fell from
heaven, it came immediately from the hand of God :
as that fire did, which sometimes consumed the sa-
• I Sam. ill. 14.
b Lev. X. 1, 2.
0 Job i. 16.
orifices, in token of God's acceptance of them, when
justly it might have consumed the sinners, and taken
vengeance on them. Here it did consume the sin-
ners, to signify, that their iniquity was such, as
should not be purged with sacrifice or ofiering for
ever ;» as another time it consumed the sacrificers,
when they oflfered strange fires.b
Lightning is the fire of the Lord, as thunder is the
voice of the Lord. With that fire Job's sheep, and the
servants that attended them, were burnt up.^ It is
heaven's fire-arms, with which sometimes dreadful
execution has been done. ** Fire and water, ''we
say, " are good servants, but bad masters :" the old
world was mastered and destroyed by water, and
this is reserved unto fire.** God has treasures of both
in his magazines, which he has laid up against the
time of trouble, the dag of battle and war.*
This fire of the Lord burnt among them, among
that people whom God peculiarly favoured, when
by sin they displeased him, and his anger was kin-
dled against them.' Though the pillar of cloud and
fire was over them to protect them, while they kept
themselves in the love of God, that should be no
security to them, when they rebelled against him.
It burnt the bodies of many of them to death, they
were killed with lightning ; or, perhaps, it burnt their
tents and goods ; It consumed, (so the original is,
r. I.) in the uttermost parts of the camp, not saying
whether persons or dwellings. Our translation de-
termines it to persons, them that dwell there ; but
the quenching of the fire, (v. 2.) seems rather to in*
timate that it was the tents that were burnt. It
kindled in the utmost parts of the camp, where the
inferior sort were, the mixt multitude, who were
d 2 Pet. iii. 6, 7. • Job xxxvuL 33.
f Numb. xi. 1.
840
COMMEMORATION OF THE
generally the riDgleaders in every mntiny ; the jadg-
ment began where the sin began. Or, it intimates
that God came npon them by degrees, seizing those
first who were of lower rank, that others might take
warning. Or, this fire began in the utmost parts of
the camp, as if it would take all before it
Now this, among other things, happened to them
for example,' and was intended to be a warning to
us, that we sin not after the similitude of their trans-
gression. The people complained ; that was it that
provoked God to kindle this fire among them. Let
those who are of a fretful, discontented spirit, who
are always complaining of their lot, complaining of
every event, quarrelling vrith God and his provi-
dence, diminishing every mercy, and doubling every
cross, see in this instance, what an exceeding sinful
sin this is, and how provoking to God. Those who
ate always complaining for trifles, must expect to
have something given them to complain of. As on
the one hand nothing is more acceptable to God,
than our humble acceptance of all he says>ind does.
CQuii Deo plaeuit ? Cui Deus plaeuerit — Who pleases
God I The man whom God pleases, Aug.) so on the
other hand, nothing is more displeasing to God,
than our being displeased at his disposals.
2. The memorial of this judgment, to transmit a
traditional knowledge of it to posterity, Moses called
that place, Taherah, Ineendium^ Combustio — a Bum"
inffn The Seventy translate the Hebrew name E/i-
nvpiofioQ, Moses knew too well how apt the people
were, soon to forget the works of God, both his mer-
cies and his judgments, and therefore was very in-
dustrious to fix in their minds the remembrance of
them; and contrived means to revive the remem-
brance of them, when it should begin to dwindle and
die. This fire of the Lord, though it burned but in
the uttermost part of the camp, and was soon quench-
ed, yet must not be forgotten ; he therefore calls the
place Ta6eraA— Here the burning was. And if pos-
terity ask. What burning? It will be answered, the
burning of a part of the camp of the Israelites, with
the fire of the Lord, for their discontent and mur-
muring. And we find Moses himself, near forty
years after, putting the next generation in mind of
this very thing, purely by the mention of this name,
as he did of other the like sins and judgments,
by the names he had given to other places for the
same purpose : And at Taherah, and at Massah,
and at Kihroth-Hattaavahy ye provoked the Lord to
wrath."
But by recording those things in his sacred writ-
ings, he has more effectually preserved the memorial
of them, and transmitted it even to us, whose lot is
cast in the ends of the earth, and upon whom the
ends of the world are come.* And this is one of
those passages of story, which the Psalmist would
r 1 Cor. X. 6.
k Pi. Izxvlii. 6, 21.
h Deut. iz. 2S.
1 Jer. vii. 12.
i 1 Cor. X. 11.
n Bccl. vii. 13.
have the fathers to make known to their children,
that they may tell them to theirs ; That God heard
their murmuring^ and was wroth, so a fire was kin-
dled against Jacob}-
So that hence we may gather this lesson :
That a lasting memorial ought to he kept of the fire
of the Lord, when it has at any time burned among
a people.
As the mercies of God ought to have their memo-
rials, and used to have in the church of God names
of remembrance, stones of remembrance, songs of
remembrance, days of remembrance, of which it
were easy to give numerous instances in Scripture ;
so the judgments of God too should be remembered,
for they are improvable as well as his mercies, im-
provable not only by the sufferers themselTes, and
by their neighbours at the same time, but by their
successors afterwards, as Shiloh's ruins were Jeru-
salem's instructions,' many ages afterwards. Care
must therefore be taken, not only to preserve the
remembrance of them in our own bosoms, but to
transmit it to the generations to come, for their
benefit.
For it is not enough to remember these works of
God, but we must consider them,'" must wisely con-
sider ° them, so as to understand them, and make a
good use of our remembrance of them. As we must
remember God's commandments to do them,** else
we remember them to no purpose ; so we must re-
member God's providences, not merely as matter of
discourse among ourselves, or information to our
children, but with suitable affections working in oar
spirits, and suitable impressions made upon thera.
Lo, this, we have searched it, (says Eliphas,) so it is,
hear it, and know thou it for thy good,^
(1.) We must often call to mind the personal
and private rebukes of Providence, which we our-
selves and our families have been under. The his-
tory of a man*s own life is as useful a piece of his-
tory as any he can study ; and here a man must be
his own historian, and his own reader ; and therefore
under both characters it is to be hoped he will be
careful, and faithful to himself. God's counsel to
Israel is good counsel to every Israelite, Thou shah
remember all the way in which the Lord thy God
has led thee in this wilderness, how he humbled thee,
and suffered thee to hunger, and chastened thecy as a
man chasteneth his son.**
We should remember what God has spoken to us,
not only by his word, giving earnest heed, lest at
any time we let it slip,^ but by his rod, for that also
has a voice, an articulate, intelligible voice, and is
sent to us on an errand, and waits for an answer ;
and the voice of both we should now both hear for
the time to come, and hear from the time past ; and
the repeating of the lessons we have been taught by
B Ps. Ixiv. 0. e pg. ciii. IS.
q Deut vHi. 2, 3, 5.
P Job V. &
T Heb. ii. I.
FIRE OF LONDON.
841
both, is confessedly necessary to our learning of
tbem perfectiy.
Apt enongh we are to complain of our former
aiBictions, too apt to remember them, with peevish
reflections upon the divine Providence, and the in-
straments of it, and vain boasting of what hardships
weha?e gone through. But we should remember
tbem, to renew our repentance for the sins that pro-
cared them, our thankfulness for the mercy that sup-
ported us under them, oar patient submissions to
tbe will of God in them, our improvements in know-
ledge and grace by them, and the good resolutions
of better obedience we made under them ; it is for
tbis end that we are to preserve memorials of our
troobles : as the lamenting church remembered the
afBiction and the misery, the wormwood and the
gall. My 8<nd (says she) huth them still in remem-
kranee, and it humbled within $ne,* And as David
penned many of his psalms, to keep in remembrance,
and to bring to remembrance, the distresses he was
io, that at the same time he might recollect, for his
present bene6t, the frame of his spirit, and the work-
ings of his heart under them.
Ton have all found your days upon earth to be full
of trooble, though not all alike so ; review the trou-
bles of your life, that what was ill done by you in
tbe day of your affliction, may be undone by repent-
ance ; and what was well done, may be done again,
may be better done, and kept always in the imagi-
nation of the thought of your heart Let not your
ncknesses and pains be forgotten ; Hezekiah took
care that his should not, but should be kept in
remembrance by his vmting, when he bad been sick
and was recovered.* Let not your losses in your
estate, your crosses and disappointments in your
affairs, be forgotten; Let not the death of yonr dear
relations, and tbe breaches thereby made upon your
comforts, be forgotten. Naomi took care that her
complicated griefs of both those kinds should not be,
when she changed her own name, Call me not Naomi,
etU me Mmra.^ David took care that his should not,
when he penned the 39th Psalm (it should seem)
Qpon occasion of the death of some friend who was
dear to him, and left upon record his prayer under
tbe affliction, Lord^ mahe me to know my end, and his
promise, 1 wiH tmke heed to my wayi.^
By remembering your afflictions in this good man •
ser, and for these good purposes, you may not only
regain the benefit you formerly got by them, but may
gain more ; as having now your thoughts more cool
and sedate, and under command, than they were in
tbe horry of the affliction. The chastening for the
present is grievous, and perhaps we are under it, as
Job was,/ic// ofean/usion ; but it is afterwards, when
it eomes to be reflected upon and reviewed, that it
• Lam. IH. 19, SO. > ba. xzzviii. 9. « Rath i. 90.
▼ Ps. xxxiz. 4. • w Heb. xif. ll.
yields ihe peaeeMe fndt of riyhteouenes*;' fruit that
remains.
By a due remembrance of former convictions,
if we received them aright, like the tender and
tractable child, we shall be kept from returning to
folly, and so prevent another correction ; and, like
the burnt child, dread the fire.
(2.) We must often call to mind public judgments,
judgments upon the communities we are members
of ; upon the land and nation, God's controversies
with them ; upon the city, his voice that has cried
to it ; for as in the peace thereof we have peace, so
in the trouble thereof we have trouble, and must feel
it. Those are unworthy the honour of Zion's sons,
who think not themselves concerned in Zion's sor-
rows, her past as well as present sorrows.
Though God by subsequent providences In favour
of a returning people, may have superseded the fast
of the fourth month, the fast oftheffihj the fast of
the seventh, the fast of the tenth, so as to turn them
into joy and gladness, and cheerful feasts ;* and by
the abundance of our comforts, may make us to
foryet our miseries, and to remember them as waters
that pass away ;' to forget all our tail,* as Joseph
did ; yet we must still remember to make a pious
improvement of it ; must still be sowing, sowing in
the spirit, though the tears in which we sowed be in
some measure wiped away : and to assist you herein,
as God enables me, is my desire and endeavour at
this time, that our coming together may not be in
vain.
God has many ways contended with us of this
nation, with you of this city ; as we have been, like
Israel of old, favoured with many privileges and
advantages above our neighbours, both for life and
godliness, whence it might justly, and with good
reason, have been inferred, as it was concerning
them. Surely this great nation is a wise and under-
standing people;^ so, being found like them, notwith-
standing this, a foolish people and unwise, nay, a
rebellious and gainsaying people, we have like them
fallen under severe judgments : for the more rich a
people's privileges are, the more provoking their
sins are, and consequently the heavier are their
punishments ; for even in this life, especially in
dealing with communities, (which as soch can be
dealt with in this life only,) God sometimes observes
a proportion between the sins and the plagues.
Some have observed, that God's judgments upon
us in this last age, have been the sorest in their kind
of any other ; like that concerning which the pro-
phet appeals to the old men, and to all the inhabit-
ants of the land, whether there had ever been the
like in their days, or in the days of their fathers. *»
Never was there such a plague in this nation, as that
s Zecb. Till. 19. r Job zi. 10.
• Deut. !▼. 6.
• Qen. xlj. 61.
b Joel i. 9.
843
COMMEMORATION OF THE
in London in 1666. never such a fire as that the year
after, never sach a dreadful storm as that about ten
years ago, as if God were heating the furnace $even
time* hatter; for he will bring greater judgments on
those who are not wrought upon by lesser; and when
he judgeth he will overcome.
That which I am now to confine myself to, is the
fire of the Lord which was kindled in this city, this
day 47 years, which in four days' time laid in ashes
the richest, the oldest, and the most considerable
part of this city, I mean within the walls ; and I
observe upon the calculation then made, that there
was almost as much consumed without the walls,
as was left standing within. For thus the survey
stood ; " 373 acres burnt within the walls, and 75
left standing ; but there were 63 acres burnt without
the walls." You had 89 parish churches burnt,
besides chapels; you had your Exchange, your
Guildhall, and the halls of your companies, laid in
ashes ; and aboye thirteen thousand dwellings lerel-
led with the ground.
Some of you can remember it, perhaps by a good
token, a sad token, you were burnt out of your houses
it may be, and forced to lodge in the fields. It may
be some of you were great losers by it, when you
were young, and setting out in the world, and it was
a great while before you recovered it ; it broke the
measures you had laid, ruffled your affairs, and put
you upon new counsels ; or perhaps brought you so
much to a loss, that you were at your wits' ends, and
at that time knew not what to do ; but have since
found to your comfort, that God knew what to do
for you, and has graciously helped you.
Or though you were not then so far grown up, or so
far engaged in the world, as to be sufferers by it, yet
you were eye-witnesses of it You saw it rage, you
saw what desolations it made ; and now you are old,
will say it was the most dreadful sight you ever saw.
The piteous case of so many ruined families, and
their doleful lamentations, could not but be yet more
affecting, yet more afflicting ; and made you ready
to cry with the prophet in a like case, my bowelsy my
bowels, I am pained at my very heart, because thou
hast heard, O my soul, the alarm of fire ! Fire ! no
less terrible than the alarm of war; Destruction
upon destruction is cried,*' The destruction of the
fire, u pon that of the pestilence the year before. Many
a melancholy story perhaps some of you have told,
upon the occurrences of that time, and the impres-
sions they made upon you. — Quaque ipse miserrima
vidi — Disastrous things have I seen.
But there is another thing which you must give
me leave to inquire. What you remember of it?
The faithful ministers of Christ at that time, no
doubt, laid out themselves in their preaching, to im-
prove that providence, in dealing with you about
e Jer. iv. 19, 30. d Fa. xdv. 18. • Eva iii. 11. f Isa. xxviii. 23.
your souls. Something came from the press upon
that occasion, by Mr. Vincent, Mr. Doolittle, and
others ; and much more we may well conclude by
word of mouth. Now what do you remember of that ?
What account can you give of the sermons yon
heard upon that occasion, and of the good impres-
sions they made upon you when you were young-,
and your hearts tender ? Can you say, through grace,
that your consciences were then conTinced and
awakened, and that when you were chastened, you
were taught out of the law, and the gospel.^ Happy
the day, and happy you, if what you then lost by
the rod of God, was made up, and more than made
up to you, in what yon gained by the word of
God.
But the most of you were not then bom, or were
so young as to remember nothing of it ; yet you
have been told of it, perhaps you have read of it,
and cannot be altogether ignorant of that event.
Blessed be God, there is no occasion for such differ-
ent sentiments and resentments between the old
people and the young, as there were when the foun-
dations of the second temple were laid, when the
young people rejoiced to see a temple begun, but
the aged wept, because it was so far inferior to the
old one. No, if the young will join with you who
are old, in bewailing the fall of the former city, you
will join with them in celebrating the beauty of the
latter;" and let both join in endeavouring to improve
the remembrance of that fire of the Loid.
Nine lessons I shall recommend to you, to be learn-
ed from that fire which we are this day observing the
memorial of.
I. See how terrible God is in his judgments, and
fear before him. It was the fire of the Lord that
burnt among you ; whatever hand of man might be
in it, it is certain this evil in the city was the Lord's
doing; it was a consumption determined by the
Lord of hosts,' and the breath of the Almighty that
kindled the fire, and directed all the motions of it
It was the Light of Israel, who is and will be a re-
joicing Light to his people, that was then as a fire,
a consuming fire ;> for so our God is and will be, to
those who rebel against him ; and the Holy One of
Israel, who was then as a flame, that devoured so
many churches and houses, as if they had been
briers and thorns, in one day.
See how terrible God's majesty is ; when he came
down upon an errand of mercy, to deliver Israel out
of Egypt, he appeared in a flame of fire in the bush;^
and at Mount Sinai, the sight of the glory of the
God of Israel, was like devouring fire in the eyes of
the children of Israel '} but much more terrible is
his justice to them that provoke- him. If the glory
of his greatness be like fire, to a people who are
entering into covenant with him, much more will the
V ISB. X. 16, 17.
h £zod. iii. 2.
I Eiod. xzIy. 17,
FIRE OF LONDON.
843
terror of his wrath be so, to a people who have bro-
ken coTenant with him.
Come, behold what desolations God has made,
and say with Moses the man of God, upon the re^ew
of the judgments of God inflicted on Israel in the
wilderness, and this at Taherah, among the rest.
Who kncms the power of thine anger ?^ Say as the
men of Bethshemesh said, when there was sach a
slaughter made among them who looked into the
ark. Who ii able to stand before this holy Lord God?*
Say as the sinners in Sion are forced at length to
say, and the hypocrites when fearfulness surpriseth
them. Who among us shall dwell with the devouring
fiames^ (by which some understand God himself,)
with the everlasting burning f Say as David, Mg
^sh tremblethfor fear of thee, and I 4sm afraid of
thy judgments :^ and conclude with the apostle. It
ie a fearful thing to fall into the hands of the living
God."
God has all creatures at his command, and all
the powers they haye are deriyed from him, and by
them he designs to keep the world in awe. The
power which the firo has to consume and destroy
is from him ; when he pleases he can countermand
it, as in the case of the three children ; and when
be pleases he can commission it, and enforoe its
operations, and direct its motions. The voice of the
Lord divides the /lames of fir e^ sends one flame one
way, and another flame another way, and each on
its respectiye errand.
Let the thoughts of the flre of London fill us with
a holy awe of God, and a filial fear of his wrath ;
that fire of the Lord, which when it is kindled but a
little, much more when it is kindled to such a degree,
we shall see cause to say, Blessed are all they that
jmt their trust in Atfii.<i Fear ye not me, saith the
Lardy' that with a touch, with a frown, with a look,
can make the iiuwsitatfu smohe ? that with one spark
of fire can lay heaps upon heaps ? Let the earth trem-
ble at his presence, much more at his absence, and
his departure in anger.
See what fools they are, who make this God their
enemy by sin, and engage his power against them,
and yet when they haye done so, bid defiance to his
justice, challenge him to do his worst, saying, Let
kim make speed, and hasten hie worh, that we may see
it* Is this a God to be jested with ? Be not de-
ceived, he isnotmoehed. Presumptuous sinners, who
play with this fire, who stretch out their hands against
God, and strengthen themsehes against the Almighty,
who run upon Aim, even upon his neeh, upon the thich
bosses of his huekUr} will find to their cost, that none
ever hardened his heart against God and prospered.
God has access with his flames to men^s hearts, as
well as to their houses, can kindle a fire in their bones,
a fire in their consciences, that shall secretly waste
k Ptal. xc. 11. 11 Sam. y\. so. m Isa. xzxiii. U.
• PbL cxlx. M», o Heb. x. 31. p PnL xxlx. 7. q Pnl. it. is.
and exhaust their spirits, a ^r^ not blown, not seen,
that shall consume them, a fire that shall bum to the
lowest hell, and never be quenched.
Give all diligence, therefore, to make your peace
with this terrible God : it may be done, it shall be
done, if it be not your own fault. Fury is not in
him, and yet it is to no purpose to think of contend-
ing with him ; to make opposition, is but like putting
briers and thorns before a consuming fire, which,
instead of stopping its progress, does but make it
bum the more furiously. Let him therefore take
hold on his strength, that he may make peace, atid
he shall makepeace*^
And haying made your -peace with God, keep
yourselves always in his love, and take heed of turn-
ing yourselves out of it ; and while you do so, solace
yourselves in his love, and believe that this God of
power vriil be your protector, and a wall of fire round
about you.
II. See what a mischievous thing sin is, which
provokes God thus to be our enemy, and to fight
against us. If it was God's justice that burnt Lon-
don, Jt was man's injustice that brought fuel to the
fire ; for a fraitful land is never turned into barren-
ness, nor a flourishing city into rains, but it is for
the iniquity of them that dwell therein.* God never
contends with a people, but it is sin, it is sin tliat is
the cause of the controversy. National sins briug
national judgments. The sins of a city bring misery
upon it ; Jerusalem hath grievously sinned, therefore
she is removed,^ When the men of Sodom were
wicked, and sinners before the Lord exceedingly,
it was not long ere he rained hell from heaven upon
them ; and when all flesh had corrupted their way,
presently they were cut down out of time, and their
foundation overthrown with a flood. It was the
wickedness of the city, that made it combustible
matter for the Are of God's wrath to fasten upon,
Iliacos intra muros peccatur et extra-— 'Sin reigned
within and without the walls. When sin abounds
both within the walls and without, no wonder if the
fire prevails in both.
London was then told by the watchmen upon her
walls, what the sins were that provoked God to lay
it waste ; they had then a loud call to show this
Jerasalem her abominations, which might be read
in her desolations. It was then justly observed,
that for some time before the fire, the power of vice
and profaneness was grown more exorbitant than
ever, more daring, more threatening, that it insulted
and triumphed over the restraints and checks which
for some years before it had lain under, and now
set. them at defiance. It was observed, remember, not
long since, by a venerable body, '* That at that time,
to avoid hypocrisy, men ran into open impiety :" and
I have heard it complained of, by those who lived at
r Jer. V. as. • laa. ▼. i9. % Job xv. ss»a6.
n laa. xxvii. 4, 5. « PnO. cvi>. 34. w Lam. i. 8.
844
COMMEMORATION OF THE
that time, ** that debaachery was made by many a
test of loyalty ; and a man was saspected to be dis-
affected to his prince, if he did not profane the name
of his God/' Was this the character of the times
immediately preceding that desolation ? And oonld
any other be expected, but that God should visit for
these things, and that his sonl should be avenged on
such a city, such a nntion^ as this f^
Sabbath-breaking is a sin for which God has par-
ticularly threatened to contend by fire : If ye will
not hearken to me, to hallow the sabbath day, I will
kindle afire in the gates ofJerusaUmJ How sabbaths
had been profaned in those times of licentiousness, is
easy to conjecture ; and if we may make remarks upon
the circumstances of a judgment, in order to the im-
proving of it, it must be taken notice of, that the
fire began between one and two of the clock on a
Lord's-day morning, as if God would thereby inti-
mate, that it was kindled to avenge the quarrel of
his sabbath.
How should this increase our hatred of sin, that
evil and bitter thing, by which we have procured
such things as these to ourselves, which has been
the destruction of souls, bodies, families, cities,
churches, nations, worlds ; which is not only the re-
proach, but the ruin, of any people. What a dread
should we conceive of the fatal consequences of na-
tional sins, which would fix us among those holy
mourners, who sigh and cry for the abominations
that are committed amongst us.' Methinks this
should put life into the despised and almost deserted
cause, of the refonnation of manners among us, that
in the prosecution of it, we not only consult the glory
of God, the honour of our holy religion, and the good
of precious souls, but the peace, safety, and prosperity
of the communities we are members of. -The surest
way to prevent another fire, is, to discountenance
and suppress that immorality and profaneness, for
which the fire of the Lord has burnt among you.
Not that this was the only g^round of God's contro-
versy with the city. Even the professors of religion,
who run not with others to an excess of riot, con-
tributed to the guilt which kindled those flames, by
their lukewarmness and indifference in religion, their
pride, and vanity, and worldliness, and neglect of
family worship, as they were often then told by their
faithful reprovers. Under such public calamities,
our business is not to judge and censure others, but
each of us to take blame and shame to ourselves,
and seriously to ask. What haee I done f
And yet we must be very regardless of the work
of the Lord, and the operation of his hand, if we do
not observe, that London's plague and fire came but
three or four years after the casting out and silenc-
ing of a great number of able, faithful ministers of
Christ there, and all the nation over, because they
X Jer. V. 0. 7 Jet. zvii. 97. ■ £iek. Is. 4. • Jer. xxzvi. 16.
would not sin against their consciences. Jerusalem
was burnt the first time, for misusing the messengers
of the Lord ;* and the second time, for laying hands
on the disciples of Christ, and persecuting them ;^
for Christ resented what was done against them, as
done against himself.
At least we must be allowed to observe, that the
fire happened not six months after the commcDcing
of the Five-mile Act, by which they who, but a little
before, were turned out of their churches, were bar-
barously turned out of their houses, and not suffered
to live within five miles of any corporation, or of the
places where they had been ministers. It was the
observation of a wise and good man at that time,
*' that as it was in mercy to many of the ministers,
that they were removed out of the city, before that
desolating judgment came ; so it spoke aloud to the
government. Let my people yo, that they may serve
me ; and if ye will not, behold, thus and thus will I do
unto you." This he thought was the Lord's voice,
then crying in the city.
III. See what an uncertain thing this world is,
an4 all our possessions and employments in it. If
men would but believe the preacher's text and doc-
trine, which is delivered to us, not only as the word
of the Eternal God, which therefore we may venture
to believe, nay, are bound to believe, but, in compas-
sion to our infirmity, is confirmed to us by the obser-
vation and experience of the wisest of men, A U it
vanity — vanity of vanities, and vexation of spirit,
and would live up to their belief of it, it would save
them a great deal of trouble \ for how many sore
crosses and affiictions does the worldliness of our
hearts need and call for, to give us a sensible de-
monstration, that we may come under the needfol
conviction of the vanity of this world, and its insufii-
ciency to make us happy.
How plainly may we read this, by the light of
London's flames ! How many well-furnished houses
and shops were then consumed in a little time ! It
is part of the lamentation of the ruin of Babylon,
that in one hour so great riches is come to nought,'*^
How many who were worth thousands over-night,
were so impoverished by the fire, that they were
worth nothing, or next to nothing, by the next
morning ! Like Job, whom the rising sun saw the
richest of all the men of the east, and the setting sun
left poor to a proverb. Our Saviour speaks of the
danger we are in, of losing our treasures upon earth,
by the moth that corrupts, or thieves that break
through and steal ;^ but this loss of it by fire, is
worse than either. What the moth has been in, may
yet be good for something, and what the thief has
stolen, may perhaps be recovered; but what the
fire has consumed, is quite lost, and past retrieve.
How sudden and surprising was this desolation,
bLukexsl. IS.
c Rev. xviil. 17.
dlfattvi. 10.
FIRE OF LONDON.
645
bow little thought of and expected by the sufferers,
who hoped tlicy had goods laid up for many years,
and houses that should endure to many generations,
when the fire comes with a warrant to seize them
this night, and to strip them of all ; and thereby to
teach you and me not to bo&st ourselves of to-mor-
row, since we know not what a day, what a night,
what an hour, may bring forth.* And in how little
time was the desolation accomplished ! Three or four
days reduced to ashes buildings that had been long
in rearing, and treasures that had been long in ga-
thering.
This is a good reason why the rich man should
not glory in his riches, for as the flower of the grass,
which is scorched by the sun, they pass away ' and
are gone, and their place knows them no more ; a
good reason why we should not be secure in the
enjoyment of our worldly possessions, nor flatter
ourselves with the thought, that to-morrow must
needs be as this day, and much more abundant ;
that we shall die in our nest, and that our mountain
stands so strong, that it cannot be moved, when we
know not what agn^at change a very little time may
prod ace.
It is a good reason why we should not make these
perishing things our portion, nor lay up our treasure
in them ; and why we should sit loose to them, and
take our aflfections off from them : for shall we set
our eyes and hearts upon these things that are not,
that make themselves wings and flee away ;v that
are liable to a thousand destructive casualties, and
are therefore unworthy of our esteem and regard,
esspecially, when they stand in competition with the
trae and everlasting riches ? It is therefore our wis-
dom to be dead to these things, because if we be,
we shall the better bear the disappointment, if they
should be thas taken from us, and we shall easily
say, it was what we looked for. Your houses, and
shops, and goods are combustible things : call them
so, and put a value upon them accordingly, as you
do upon paper-buildings, and give all diligence to
make that snre, which will be made sure. When
Jerusalem's desolation was hastening on, the in-
habitants had this needful admonition given them.
Arise jfe, and depart ^ this is not your rest, for it is
polUted,^ it is true of all things here below, they
are pollated with sin, and are hastening towards
their rain, and therefore cannot be the repose of our
souls. What then should we do, but arise and de-
part from them ?
Neighbourhood, which is the pleasure of cities,
where houses join so close, may prove of ill conse-
qoence, and serve but to spread and propagate the
flames : of that therefore, no more than of other pre-
sent comforts, let us not be over-fond.
rv. See how malicious the enemies of our peace
and our holy religion are, and what need we have
• ProT. jocvii. I.
f James i. lo.
ff Prov. sxili. A,
to stand upon our guard against them. There is a
day that will bring to light the hidden works of
darkness, and bring into judgment every secret
thing, and to that day must be referred the full dis-
covery of the cause of the fire of London. There
was as full a demonstration given as could be, by
the master of the house where the fire began, that it
could not possibly be by accident, which gave
abundant cause to think that it was designedly set
on fire by Romish incendiaries, for the weakening of
the protestant interest, which they have all along
been, and still are, aiming at the destruction of.
The parliament met soon after tfie fire, and pre-
sently, even that House of Commons appointed a
committee to inquire into the causes of the late fire ;
before whom abundance of informations were given
in and proved, which were afterwards printed ; but
the parliament was prorogued before any judgment
was given upon them. But it seems very evident,
upon the concurring testimonies then given in, to
which I refer you, that it was the execution of a
popish design. One Robert Hubert, a French pa-
pist, being taken up upon suspicion, confessed that
he was one of those who fired the baker's house,
that was first set on fire, with a fire-ball ; and he
was executed for it. Many others were taken throw-
ing fire-balls, but by some means or other made their
escape, as appears by the report of that committee.
I would not be found insinuating any causeless,
groundless jealousies, nor incensing men with en-
mities against the persons of any; our religion
teaches us to forgive our enemies, and to pray to
God to forgive them ; we may not call for fire from
heaven upon those who are set on fire of hell against
us.*
But if this be true, as we have reason to think it
is, surely it cannot but confirm and increase our de-
testation of popery, and fill us with a holy, heavenly
zeal against that strong delusion. Can that be the
religion of the meek and humble Jesus, which needs,
and prescribes, and uses such methods for its own
propagation, as not only Christianity abhors, but
even humanity startles at, and is shocked by ? Our
Lord Jesus would not force his way, no not to Jeru-
salem, by destroying a poor village, and that of
Samaritans too, that opposed him, and gave this
reason for it, that the Son of man eame not to destroy
men's lives and dwellings, but to save them T^ How
far then are they from, nay, how contrary to, the
spirit of Christ and his holy religion, who make no
difficulty of destroying a great city, and that of
Christians too, for the compassing of their design
to reduce a people under the heavy yoke of their
tyranny, that had happily escaped from under it.
But no wonder they stumble not at heaps of ruins,
when they startle not at seas of blood ; but to gain
their point, can wade through them without horror.
h HIc. il. 10.
1 James ili. 6.
k Luke ix. A&
846
COMMEMORATION OF THE
How many treasons, marders, and massacres, have
not only been justified but consecrated, wben they
have been for the adyancement of the pretended
catholic cause ! Instruments of cruelty are in their
habitation, as in that of Simeon and Levi : O my
souly come not thou into their secretJ
And as it should increase our hatred of the Romish
religion, so it should increase our dread of the Rom-
ish designs against us, and all that is dear to us.
The extirpating of that which they call the Northern
Heresy, is what they have been aiming at ever since
the reformation ; and we have no reason to think
they have dropped the design, when not many years
ago, it was carried so far, that it was next door to
an accomplishment, and no less than a miracle of
mercy saved our darling Isaac from being sacrificed
to popish tyranny, when it lay bound upon the altar.
Or, have we any reason to think that popery has
altered its character ? I wish we had : but the me-
thods lately taken to root out the protestant religion
in France, besides the persecution we hear of in
Poland, at this time, and other instances, are suffi-
cient to convince us, that popery is the same bloody,
barbarous, inhuman thing, that ever it was, and
therefore its advances towards us are to be as much
dreaded as ever ; that we may be quickened in our
prayers to God, to fortify our bulwarks against that
complication of sins and judgments, and to lift up a
standard against that enemy, even when he comes in
like a flood. Cry earnestly to God day and night,
that he would turn all the counsels of popish Achi-
tophels into foolishness ; and I trust he will, as he
has done many a time.
v. See how graciously God often remembers mercy
m the midst of wrath, and in compassion takes up
his controversy, when he might in justice proceed
in it. You have a monument of the judgment, here
where the fire began, but in every place where it
stopt, the houses that escaped are so many monu-
ments of sparing mercy. Yon can easily perceive,
by the different materials and structure of the houses,
just how far the fire proceeded : when you observe
this, say, It is of the Lord's mercies that we are not
consumed/^ that all was not consumed, that God did
not make a full end, but that, when he overthrew
some of you, as he overthrew Sodom and Gomorrah,
yet others of you were as brands plucked out of the
burning." The quenching of the fire at Taberah*
is here recorded with the kindling of it, that we
might learn to sing of mercy and judgment, and sing
unto God of both, for in both his hand is to be seen.
When God had made London as a fiery oven in
the day of his wrath, and the flames went on like a
mighty army, conquering and to conquer, threaten-
ing to leave neither root nor branch ; then God re-
pented himself concerning his servants, his soul was
grieved for the misery of London, and he said. How
I Gen. zUx. 1, 8.
m Lam iii S3-
B Amosiv. 11.
shall I give thee up T How shall I deliver thee ? How
shall I make thee as Admah, and set thee as Ze][>oim?
In every place whither the fire had spread, much
about the same time a check was given to it, and
God said to the raging fire, as he does to the raging
sea. Hitherto shalt thou come and no further, here
shall thy proud waves, thy proud flames, he staid.
Let this be remembered with thankfulness to God^
and to the praise of that mercy of his, which rejoiceth
against judgment, and prevents its making a full
end ; and let us add to this, our own experience of
the like seasonable interpositions of divine mercy
for our relief. The earthly house of this tabernacle
has perhaps been on fire with a fever, or some other
wasting, consuming distemper, ready to reduce it to
dust and ashes, yet God has staid the progress of
it, has said unto us. Live, and the time was a time of
love, not to be forgotten.
It ought to be taken notice of as an answer of
prayer ; we are told here, that when the fire of the
Lord burnt in the camp of Israel, Moses, that great
intercessor, and as such, a type of Christ, prayed
unto the Lord, and then the fire was quenched. And
no doubt when London was burning, there were a
remnant of praying people standing in the gap, to
turn away the wrath of God, who wept and made
supplication, and in answer to their prayer, God
spared a part of the city. The prophet Amos tells
us that when, in his time, the Lord God called to
contend by fire, he prayed, O Lord God, cease I be-
seech thee, and the Lord repented for this. It shall
not be, saith the Lord God,^
Let this engs^ge us to call upon God, and encou-
rage us to trust in him in all our straits and difficul-
ties, be they ever so g^eat and threatening: he is a
present help in time of need, and the necessity, as it
engages his mercy, so it magnifies his power. If we
can by faith depend upon him to save us, then when
we think we perish, it shall be made to appear that
even the winds and the seas obey him.
YI. See how wonderfully God can revive what
seemed to be ruined. Now we are remembering the
burning of this city, we must by no means overlook
the rebuilding of it, and the raising up of another
city, phoenix-like, out of the ashes of the old one.
I am apt to think this seemed to them who lived then
almost impracticable, and there were those who were
ready to despair of it. How should they find money
to rebuild their houses, and to contribute their share
to the public buildings too, who had not only lost
their goods in the fire, but lost in a manner their
trades too, by which they and their families must
subsist? and yet the Lord their God being with
them, they built and prospered, and in two or thrpe
years, there scarce remained any marks or footsteps
of the fire. You may easily imagine how great the
destruction was, and yet you will hardly imagine it.
o Numb.xL;i.
F Amos Vii. 4^<sl
FIRE IN LONDON.
847
when you obserre how magnificent the repair of it
is; for surely the glory of the Utter eity ufaryreat--
trthan the glory of the former: I wish it were so
apoD the account that the glory of the latter temple
80 far exceeded that of the former, which was the
presence of Christ in it
When God made of this city a heap, yet he did
not make it to be no city, nor say concerning it, that
it should never be built again ;^ it was desolate, bat
not, as Babylon, desolate forever ; no, nor as Jem-
niem, that had seyenty years accomplished in her
desolation:' bnt in a little time God had mercy on
foor dwelling-places, as the prophet speaks, and the
n>3f wa» bmlt again on her oum heap,* and built again
vith advantage, more strong, more beautiful, and
more uniform than it had been before ; as if it had
passed through a refining fire, rather than a consum-
iag one, and had only been melted down to be cast
in a better mould. This was the Lord^e doing, for
txet^ he hnild the home, they labour in vain that build
I'C and it may justly be marvelloui in our eye*.
God has fulfilled to you what he said of Zion and
Jerusalem, Though / waejealoue against them with
freat fury, yet / am returned unto Zion, and will
d€tU in the midst of Jeruealem ; and O that the
following promise to Jerusalem might be made good
to London, It shall be called a city of truth, and the
ntuntainofthe Lordtf hosts, the holy mountain,* How
well were it, if the hearts of the citizens were as
much improved by the fire, as their houses were !
Let this resurrection of the city out of its ashes,
i>e to ns an emblem of the state of Christ's church in
the world; it is persecuted, but not forsahen, cast
hvn, but not destroyed i' its desolations may some-
imes be said to be universal, but they shall not be
|>crpetiiaL The protestant interest in many places
b broQght very low, and its ruins trampled on, by
tbe same that triumphed in the ruins of this city of
ovr solemnities, yet we have reason to hope it shall
reTi?e, and flourish again, even where it seems razed
to the very foundations. It is promised concerning
tbe tabernacle of David, which is fallen down, that
Sod will build again the ruins thereof,*' and will
iet it Qp : when the time comes that Babylon must
^^11 (and fall it must sooner or later,) that promise
iball be fulfilled. Let this quicken our prayers to
^od, for the re-establishing of the protestant reli-
gion, where it is borne down and trampled on, and
'«t OS continue instant in that prayer, and not faint,
'hough we be sadly disappointed in the hands that
*« thought should have gone forward in the effect-
"i^of it; God will do his own work in his own way
»nd lime, if not by might and power, yet by the Spirit ,
y^e Lard of Hosts ; for so Jerusalem was rebuilt,
ind before that Spirit the mountains of diflicolty
bat lay in the way became plain.* Our care must
n la. xxr. 1 f Dan. \x. a. • Jer. xxx. IS. t P«l. cxxt li. 1.
• Z€ch. ?lli. a, a » a Cor. ir. 9. w Acts xv. IS.
be to retain a sincere affection for our holy religion,
how low soever the profession of it is, or may be
brought, and not think the worse of it for its being
deserted, and losing ground. It is the character of
the servants of God, that when Zion is in ruins, they
take pleasure even in its broken scattered stones,
and favour the very dust thereof, they love the
ground she stood upon ; and let such assure them-
selves, that the time to favour Zion, yea, the set time,
will come. And when the Lord shall build up Zion,
he shall appear in his glory, and in doing it will put
this honour upon the wrestling seed of Jacob, that
therein he will regard the prayer 'of the destitute,
and not despise their prayer.^ Let Daniel's prayer
therefore be ours, and his plea, that God would
cause his face to shine upon the sanctuary that is
desolate for the Lord's sake.'
YII. See how dangerous our condition is, who
have not been reformed by the various methods God
has taken with us. You have long since seen your
city rebuilt, and the effects of the fire no more re-
maining, which may supersede the annual memo-
rial of the judgment : but if the ends of it be not
answered, there is still occasion to revive the remem-
brance of it; may not God justly complain of us,
as he did of Israel, You have sometimes been over-
thrown by signal judgments, and at other times
saved by signal mercies, yet have ye not returned
unto me, saith the Lord,* And we may therefore
justly fear, that for all this his anger is not turned
away, but his hand is stretched out still.^ Is there
any less sinning, or any more praying, in London
than there was formerly ? I wish there were. But
we have too much reason to fear, that we come under
Jerusalem's sad character, when the founder melted
in vain.^ Iniquity still abounds and goes barefaced,
vice is as daring and threatening as ever ; and what
will be in the end thereof? May we not. fear, lest
God should send gpreater judgments among us, since
lesser have not done their work, nor gained their point.
There are fires of another nature, which we have
reason to fear the fatal effects of, both to the city,
and to the land, I mean our unhappy divisions and
animosities, and violent heats one against another :
the sin that is in our divisions may be justly punish-
ed with the ruin that is commonly the effect of them,
for a city or kingdom divided against itself is
brought to desolation, and becomes an easy prey to
the common enemy, who warm their hands at those
flames, and doubt not to find their account in setting
us at variance one against another.
The removal of the gospel, and the taking away
of our candlestick out of its place, would be a much
sorer judgment than the burning of the city, and
ought to be dreaded and deprecated accordingly. If
papal tyranny should again take footing here, if our
■■ < ■ '
s Zech. iv. 6, 7. 7 Paal- cii. 13, 14, 16, 17. ■ Dan. ix. 17
• AmoB. It. II. b ba. ix. 17. e Jer. vi. 29.
848
COMMEMORATION OF THE
Bibles should be taken from us, and our ministers be
banished or put to death, if the idolatrons mass
should be set up in our churches and the conse-
crated host carried about our streets to be adored,
London would look a more melancholy place than
it did when it was in ashes. I hope that God, who
has hitherto by miracles of mercy saved our holy
religion, will still, and that that blessed light shall
not die in our hands ; I hope it will never come to
that ; yet I must say we have no reason to be secure,
when we consider the desert of our sins, and the
designs of our enemies, and especially when we
consider the desolations of divers pnitestant churches
abroad, that once thought themselves as safe and as
likely to continue a& we do. Go tee what God did
to Shiloh; what he did to the seven churches of
Asia ; and let us not be high-minded but fear, for
are we better than they ?
The cause of truth and godliness shall be victori-
ous at last, but may meet with many a hard struggle
in the mean time. What trying times may be before
us we cannot tell, but I am sure it is our wisdom to
be prepared for the worst, by being more and more
established in the truth as it is in Jesus, by sitting
loose to the world, and treasuring up such comforts
and experiences^ as will carry us with courage and
cheerfulness through the most mournful time, to a
most joyful eternity ; and then welcome the will of God.
The gospel is not tied to places ; its privileges are
movable thing^. The kingdom of God may be
taken from us, and given to another nation ;*' and
what will become of us, if our glory be departed,
and all our pleasant things laid waste. The most
effectual course we can take to prevent it, is to make
a good use of our privileges, and live up to them ;
as the most threatening step toward it is the corrupt-
ing the nation with the vices of its neighbours,
which will be as fatal to it as the idols and idolatries
of the countries round about were to Israel of old.
I would not amuse people with causeless jealousies,
but awaken people to a holy fear and diligence in
their duty by these suggestions. There is a startling
passage in Mr. George Herbert's poem, called the
Church Militant, written I believe about eighty years
ago, which has been much taken notice of. After he
had showed how the church took rise in the eastern
parts of the world, and so moved more and more
westerly, he goes on thus :
Religion stands on tiptoe in our land.
Ready to pass to the American strand.
When height of malice and prodf^ious lusts.
Impudent sinnings, witchcrafts, and distrusts
(The marks of future bane) shall fill our cup
Unto the brim, and make our measure up ;
When Seine shall swallow Tyber, and the Thames,
By letting in them both, pollute her streams ;
d Matt xxl. 4a
When Italy of us shall have her will,
And all her calendar of sins fulfil.
Whereby one may foretell what sins next year
Shall both in France and England domineer ;
Then shall religion to America flee.
They have their times of gospel ev'n as we.
I remember I heard Dr. Tillotson (afterwards
Archbishop) quote these verses of Mr. Herbert's, in
a sermon on John xii. 36. Yet a little while is the
light with you ; (it is since printed in the second
volume of the folio edition of his posthumous works ; )
and having explained the signs of the times to be
this, " When the vices of Italy shall pass into
France, and the vices of both shall overspread Eng-
land, then the gospel will leave these parts of the
world."— He makes this remark upon it, '* Whether
this was only the prudent conjecture and foresight
of a wise man, or whether there be not something
more prophetical in it, I cannot tell. But we have
too much cause to apprehend, that if we do not
reform and grow better, God will find some way or
other to deprive us of that light, which is so abused
and affronted by our wicked lives; and he seems
now to say to us, as Christ did to the Jews, yet a
little while is the light with you/*
VIII. See what a necessary and constant depend-
ence we have upon God and bis providence for our
safety. You have seen how great a matter a little
fire kindles, and in a little time, and cannot but
think how much all you have in the world lies at
the mercy of that merciless element, if God should
give it commission. Though you be ever so careful
of fire in your own houses, how many careless peo-
ple are there in the houses about you, which, if set
on ^re, would soon set yours on fire ; so that we can
be no night secure, but that we may be either burnt
tn our beds, or burnt out of them. There have been
frequent fires in and about the city since this great
one, to put you in mind of what God has done, and
what he could do; and many other accidents we and
our families continually lie exposed to : the dreadful
wind ten years ago, showed you that God has more
arrows in his quiver, and can bring another judg-
ment without bringing another fire.
Now this should engage us all to have our eye
toward the Lord, by faith to dwell in the secret
place of the Most High, and abide under the shadow
of the Almighty ;• and by prayer every morning and
every evening, to put ourselves, our houses and fa-
milies, under dt%'ine protection, and to beg that the
city may be the care of God's providence in a par-
ticular manner, and the charge of his angels, as Jeru-
salem of old was. O that this argument migbt pre-
vail with you, to set up and keep up the worship of
God in your families, and to make a business of it,
that though I cannot assure you that it will preserve
• P>. zci. 1.
FIRE OF LONDON.
QAfk
yoa from yoar share in common calamities of this kind,
all tbin^ come alike to all, yet it is the best course
>oa can take to be safe and easy ; with what a holy
aecarity may yoa lie down at night, and go abroad in
the momiogywhen yoa have first solemnly recommend-
ed yoorselves and yoars to the mercy of God, and
taken the way which he has appointed to engage him
for yoa. Sach is the comfort of doing this, such the
satisfaction of having done it, that we may well call
it work that is its own wages. If yoa make yoar
booses little charches for God, he will make them
little sanctuaries to yoa, and create a defence upon
all yoar glory/
Yoa have yoar engines, yoar watchmen, yoar in-
sarances, hat after all. Except the Lord keep the city,
the watchman waketh but m vatii.r It is therefore your
great concern to make him your friend, and to keep
yourselves in his love ; to secure the favour of the
Roler of rulers, from whom every man's judgment
proceeds.!^ He has put you into an easy way of
doing this, not hy costly sacrifices and ofierings, but
by faithful and fervent prayer, kept up in its life,
and not sunk into a formality.
Neither pray ye for yourselves alone, and for your
hoases, bat for the city, and parts adjoining, that in
the safety thereof you may be safe. Thus approve
yourselves true friends to the city, and seek the wel-
fare of it. Yoa are for conscience sake toward God,
rendered incapable of serving the city in any civil
offices, serve it so much the more with your prayers,
serve it in sacred ofiices, as intercessors with God
for it ; and thank God you cannot be hindered from
serving it in this way.
Nor is it enough to keep prayer up in your houses,
but you must do what you can to keep sin out of
}oar houses, lest that spoil the success of your
prayers. If iniquity be in thine hand, any ill-got
gain, or any ill way of getting, put it far away, and
ht no wickedness dwell in thy tabernacles, and then
thou shalt take thy rest in safety, thou shalt lie down,
end none shall make thee afraid,^ And do what you
can, in your places, to suppress wickedness in the
city, and to promote the reformation of manners, that
the city may be called a city of righteousness, a faith-
ful city, which God may delight to dwell in.
IX. See what a dreadful d^y the great day of the
Lord will be, when the world shall be on fire, and the
earth, and all the works that are therein, shall be
burnt up. If the burning of London was so terrible,
what then will the burning of the world be, the whole
world ? When the heavens being on fire shall be dis-
t9lved^ and the elements shall melt with fervent heat,
and all these things shall be dissolved.^ The volcano s,
or burning mountains, in Naples and Sicily, and
many other places, which have been on fire as long
as we have any history of those countries extant, are
f I» iv. 5^ 6L r Ps. cxxvii. 1.
I Job xi. 14, 18, 19.
3 I
h Prov. zxv. 36.
k 3 Pet iii. 13.
sometimes very terrible, and the eruptions of fire
from them very threatening : surely Providence has
wisely ordered those little conflagrations of the earth,
to be earnests of the general conflagration, and
standing, sensible confirmations of the Scripture
tradition of it ; nay, some have thought, that they
will be in part the means of the burning of this
world ; so Dr. Tho. Burnet, in that part of his '* The-
ory of the Earth," which treats De eonfiagraiione
mundi — Of the conflagration of the world ; Extemus
est et visibilis apparatus ad hoc ineendium, in montibus
ignivomis — There is evidently a provision in the fiery
mountains for this desolation. And he quotes a re-
markable passage of Pliny, (1. ii. c. 106, 107.) when
he had reckoned up several burning mountains, &c.
he concludes, Excedit profecio omnia miracula, uUum
diemfuisse, in quo non euncia confiagrarent — It is a mi-
racle tliat the world is not on fire every day. Why should
it seem incredible to us then, that it will be on ^re
shortly? Believe it, sirs, as sure as you see this day,
you shall see that day. And where will all the wealth
and pride of this world be then ? What will become
of us, if we have all our portion and happiness in it?
Think of the fire in which the Lord Jesus will be
revealed in that day, the flaming fire,' the fire that
will devour before him ;■" he will come with an innu-
merable company of angels, and every one of those
spirits is aflame of fire.'' What flames then will the
Judge be surrounded with ! Think how you will look
him in the face in that great and terrible day, and
and how your works will abide that fire. Those who
lived and died in sin, will then call in vain to rocks
and mountains to hide them from the face of him that
sits on the throne, and the wrath of the Lamb ; but
those who lived and died in Christ, will see no terror,
no, not in that fire, but will then lift up their heads
with joy, knowing that their redemption draws nigh.
Nay, there is a fire yet more dreadful, which you
are concerned to think of. The earth, and the works
that are therein, will soon be burnt up ; but there is
a lake of fire and brimstone, which burns eternally,
and shall never be quenched, prepared indeed for
the devil and his angels, bat into which all the
wicked and ungodly shall be cast, by the irrevers-
ible sentence of the righteous Judge, and in which
they shall be tormented world without end. I am
here in God's name to give you warning to flee from
that wrath to come,** by fleeing from sin, by fleeing
to Christ; and whether you will hear, or whether
you will forbear, to testify unto you, that you come
not to that place of torment ; and if you hear not,
if you heed not, Moses and the prophets, Christ and
his ministers, giving you this warning, neither
would ye be persuaded, though one rose from the
dead.p
1 3 Then. i. ».
e Matt. iii. 6.
n Ps. 1. 3.
o P». civ. 4.
P Luke xvi. 38, 31.
A BRIEF INQUIRY INTO
THE TRUE NATURE OF SCHISM :
OR
A PERSUASIVE TO CHRISTIAN LOVE AND CHARITY.
There is scarce any odc thing that has been dis-
cussed in the Christian world with more heat and
noise among the scYcral dividing parties, than the
charge of schism. This has involved the disputing
part of the church in the most violent engagements
above twelve hundred years. Schism is so deform-
ed a brat, that nobody has been willing to own it, a
crime so very black, that each party has been studi-
ously industrious to clear itself from the charge. To
this indictment all have pleaded Not guilty ; and we
find none that have justified it But here is the
misery ; such notions of it have been entertained,
that it has been almost impossible to deny, without re-
criminating. And perhaps the most guilty have been
most hot in charging others. Athaliah, the greatest
traitor, is most loud in crying, Treatouj treaton.
We are all agreed that schism is an arch-rebel in
Christ's kingdom ; but in sending out the hue and
cry after it, the difiiculty is, how to describe it. Se-
veral attempts have been made ; would it be in vain
to try one more ? Waving all inquiries into the se-
veral definitions an^i descriptions which have been
given of it, let us have recourse to the law and to
the testimony ; for whoever speak in the things of
God, (as they certainly do who speak of sin and
duty,) if they speak not according to that rule, it is
because there is no light in them.
Therefore I only premise this one postulatum, that
nothing is to be accounted sin, but that which is
made so by the word of God : Tekel is to be written
upon nothing but that which has been carefully
weighed in the balances of the sanctuary.
In our inquiry what b sin, let those books be
opened which must be opened at the great day. If
sinners must be judged by those books shortly, let sin
be judged by them now, and let not any man or
company of men in the world, assume a power to de-
clare that to be sin, which the Sovereign Rector of
the world has not declared to be so, lest in so doing
they be found stepping into the throne of God, who
is a jealous God, and will not give this branch uf
his glory to another.
Let us therefore see what the Scripture says con-
cerning schism; not concerning the evil of it, we
are convinced of that, but concerning the nature
and/brma/i> ratio — due meaning of it
The Old Testament will not help us so mach in
this inquiry as the New ; for as to the bindini^ of
Jews to worship only in one place, at Jerusalem, and
to ofier only upon that altar, it was a precept purely
ceremonial, and to us Christians is vacated by that
gospel rule, which wills us to pray every where, and
their synagogues then (not their temple) were the
patterns of Christian assemblies.
Only one scripture occurs in the Old Testament,
which, perhaps, will help to rectify some mistakes
about schism. It is the instance of Eldad and Mc-
dad, who prophesied in the camp. The case in short
is this, Eldad and Medad were persons upon lirhom
Me Spirit rested, that is, who were by the extraordi-
nary working of the Spirit endued with gifts equal
to the rest of the seventy elders, and were wrrittem^
that is, had a call to the work, but they went not out
unto the tabernacle as the rest did, though God himsel f
had appointed that they should, Numb, xu 26. And
they propheiied in the eampy that is, exercised their
gifts in private among their neighbours in some com-
mon tent. Upon what inducements they did this,
does not appear, but it is evident that it was their
weakness and infirmity thus to separate from the rest
of their brethren. If any think they prophesied by a
necessitating and irresistible impulse, they n»ay re-
member that the spirit of the prophets is eub/eri to
the prophets**
• I Coc xiv 39l
THE NATURE OF SCHISM.
851
Now if some of the schismaticating doctors that
the charch had known, had but had the censuring;
of Eldad and Medad, we should soon have had a
judgment f^ven against them, much more severe
than would have been awarded to him who gathered
sticks on the sabbath-day.
And it is confessed, all the circumstances con-
sidered, it looks like a very great irregularity, espe-
cially as an infringement of the authority of Moses,
which they who prophesied in the tabernacle under
his presidency manifestly owned, and submitted to.
Well, an information was presently brought in
against them, v. 27. Eidad and Medad prophesied
IK the camp, that is, to speak in the invidious lan-
guage of the times, there is a conventicle at such a
place, and Eldad and Medad are holding forth at it.
Joshua, in bis zeal for that which he fancied to
be the church's unity, and out of concern for the
authority of Moses, brings in a bill to silence them;
for as hot as he was, he would not have them fined
and laid in the gaol for this disorder, neither ; only,
my lord Moses, forbid them ; not compel them to
come to the tabernacle, if they be not satisfied to
come, only, for the future, prohibit their schisma-
tical preaching in the camp. This seems a veiy
good notion.
But hold, Joehua, tkou knowett not what manner
of spirit thou art of, Discerqing Moses sees him
actuated by a spirit of envy, and does not only
deny, but severely reprove, the motion. Numb. xi. 29.
Etniett thou for my eahe? Would to God that
all the Lord's people were prophets, provided the
Lord will bnt put his Spirit vpon them. He is so
far from looking upon it as schism, that he does not
only tolerate, but encourage it And O that all
those who sit in Moses's chair, were bnt clothed
with this spirit of Moses.
This instance is full enough to show, that all is
not schism, which even vrise and good men are apt
to think is so.
But our special inquiry must be in the New Tes-
tament ; and forasmuch as words are the significa-
tion of things, let us see what the Scripture means
by this word schism.
The critics observe, that the Greek word l^x^oiita
is used eight times in the New Testament.
1. In a literal sense, for a rent in a garment, '^x^opa,
the rent is made worse. In the same sense Sx'C** ^^
used. As also of the rending of the vail. The
cleaving of the heavens.** But this makes little to
oor purpose.
2. It is used figuratively for a division ; and that
twofold.*
(I.) A division in apprehension; so Tx^f'^^ >"
Qsed. In which places it signifies the different
thoughts and apprehensions that the people or their
^ Matt ix l& Mark li. 21. John six. 34. Luke v. 36. Matt.
uTii. 31. Johnxxl. II. Mark 1. 10.
3 1 2
rulers had concerning Christ, some thinking well
of him, others not. Some accusing him, others ex-
cusing him.
In this sense 'Sx'^^ ^^ used, for the different senti-
ments the people had concerning Paul.'
Now this diversity of opinion, judgment, or appre-
hension, cannot be called or looked upon in itself
as a thing criminal, inasmuch as there are many
things which either because they are dark and ob-
scure, and so not capable of demonstraition, or be-
cause they are trivial and of light moment, and so
not worth a demonstration, it is no matter what
opinion men are of concerning them.
Only where the matter is weighty, and touches
the fundamentals of Christianity, there an error is
criminal, and if stubbornly persisted in, is heresy.
But the evil of it lies not in the diversity, but in
the erroneousness and danger of the opinion.
I cannot believe that the greatest worshippers of
the Diana of their own opinions, will be so sottish
as to brand those for schismatics, who in every
punctilio of opinion are not exactly of the same
standard vri th themselves.
If there be any so strangely "rigid, let not my
soul come into their secret, for I despair to see even
all the saints of a mind, in every thing, till they
come to heaven.
It does therefore evidence too great a strangeness
to the spirit of the gospel, to condemn all those
who differ from us only in their apprehensions
about little things. John's disciples were greatly
displeased because Christ's disciples did not fast
so often as they did, and quarrelled with Christ
himself about it. And the answer of the meek and
holy Jesus is worthy remark, that he gives a good
reason why his disciples did not fast, viz. Be-
cause the bridegroom was yet with them ; and yet
does not condemn John's disciples that fasted often :
which teaches us not to make our own opinions and
practices (like Procrustes's bed) the standard by
which to measure all others ; and that in such cases
we are to think it sufficient only to acquit ourselves,
first to our own consciences, and then if need be to
the world, without condemning others, who think
and practise otherwise in such little things, and
perhaps have as much reason for their thoughts
and practices as we have for ours.
(2.) A division in affiection : and in this sense it
IS used three times in the first epistle to the Cor-
inthians, and no where else in all the New Testa-
ment
We must particularly examine each place, that
thence we may be furnished with a true notion of
schism : and in plain terms, the case is whether a
diversity (or, if you call it so, a separation) of com-
munion be the/ortfiff/M ratio — due meaning of schism.
• John vif. 43. John ix. le. John x. 19.
d Acts xxiii. 7.
852
THE NATURE OF SCHISM.
I find the word, and with it, no doubt, the thing,
I beseech you brethren — that there be no divisions
(J^xifffiaTa) no schisms among you ; so reads the mar-
gin of our Bibles.
Now to find oat what this schism is, let as inqaire
into the exegetical exhortations that accompany it.
[I.] That ye all speah the same things, viz. in the
fundamental doctrines of Christianity ; for in little
things it can never be made a duty to be of the same
opinion, since it is morally impossible, but (as Estius
seems to understand it) not to break Christian cha-
rity in your disputes about them.
Observe, he does not oblige us to think the same
thing, but though your thoughts be divers, yet speak
the same thing, that is, in your preaching and con-
versation, speak of those things only wherein you
are agreed ; and for those things wherein yon differ,
do not fall out and fight about them, but love one
another notwithstanding.
[2.] That ye be perfectly joined together in the
same mind and in the same judgment. Which must
be understood of a serious endeavour after it ; for
otherwise a perfect conjunction must be reserved for
a world of everlasting perfection.
But the meaning of the exhortation seems to be,
that all their little heats and animosities should be
swallowed up in an unanimous zeal for the great
gospel truths, wherein they were all agreed.
We must inquire also into the Corinthians' mis-
carriage, which occasioned this caution, which you
have, 1 Cor. i. 11, 12. there were contentions among
them, V. 11. tpiii^. So that schisms and contentions
are one and the same thing, and it is worth noting,
that Clemens Romanus, in that famous epistle of his
to the Corinthians, still calls schisms ipc^cc — conten-
tions'
Now the contention was about their ministers ;
I am of Paul, says one ; I am of Apollos, says an-
other, &c. Now he who was of Apollos was as
much a schismatic, as he who was of Paul, because
they quarrelled and fell out about so small and in-
different a matter.
Observe, it was not so much being of Paul and
being of Apollos that made the schism; for Paul, and
Apollos, and Cephas were all theirs, (chap, iii. 22.)
but saying, / am of Paul, that is, crying him up as the
only man for them, so as to despise others. If one
went to hear Paul, and another went to hear Apol-
los, that did not make a schism, no, nor if one com-
municate with Paul, and another with Apollos ; for
why might not each go where he could be most edi-
fied ? But the schism was, that they sacrificed Chris-
tian love and charity to this difference of apprehen-
sion. This is evident in that those who said, I am
of Christ, so as to despise and censure, and quarrel
with them that said I am of Paul, ^c. are reproved
equally with the rest.
Now the way of curing this schism was not to
silence Apollos and Cephas, that whether they would
or no they might all be of Paul ; nay, it is well worth
the observing that in the same epistle we find Paul
very earnest with Apollos to go to Corinth, (xvi. 12.)
As touching Apollos, I greatly desired him to come to
you. Which he never would have done, if he had
not preferred the common interest of souls' salvation
before his own credit.
But the way to cure this was to convince them of
the folly of the quarrels, how senseless and irrational
they were ; and to persuade them to lay aside their
enmities and heart-burnings, and to love one another,
and to walk hand in hand in the same way though
they traced different paths, which they might well
do when the paths lay so very near together.
^ By this instance it appears, that narrow-spirited-
ness which confines religion and the church to our
way and party, whatever it is, to the condemning of
others who differ from us in little things, is the great
schismatising principle, which has been so much the
bane of the Christian church ; Hinc iUw iMcrymet —
hence her sorrows*
We find the word used, I hear there he Zxur/uira —
divisions among you, 1 Cor. xi. 18.
It is undeniably evident that it cannot be meant
of any breach of communion, for it is said expressly
{v. 20.) that they came together in one place, and that
into the church too, that is, the place of meeting.
But the schisms were quarrels and contentions
about some little things relating to the circumstances
of public worship ; and the quarrel seems to have
been about the time of beginning their worship,
especially when they were to join in the Lord's sup-
per, or their love-feasts : it seems they did not come
exactly at the time, therefore the apostle bids them
tarry one for another, v. 33. Those who came early
quarrelled with those who came late, for coming no
sooner ; and those who came late quarrelled with the
other, for beginning before they came.
Some quarrels of this kind were the schisms here
spoken of.
The word is used, that there he no schism in the
body.* The apostle is there carrying on a metaphor
betwixt the natural body, and the church ; and this
clause clearly relates to the natural body, for he does
not come to the reddition of the comparison till r. 27.
Now, what he means by the schism in the body, is
plain from the antithesis in the following words —
But that the members should have the same care one
for another. So that when the members care not one
for another, when the eye says to the band, I have
no need of thee ; («. 21.) when there is not a sym-
pathy and fellow-feeling among Christians, («. 26.)
here is schism.
That is schism which breaks or slackens the bond
by which the members are knit together.
• I Cor. xii. 95.
THE NATURE OF SCHISM.
853
Now, that bond is not an act of aniformity in
point of comma nion, in the same modes and cere-
monies ; but tme loye and charity in point of affec-
tion. It is charity that is the b<nui of peffectnesM :'
it is the anity of the Spirit that is the band qfpeae€f*
and schism is that which breaks this bond.
Now from all this laid together, I draw out this
description of schism, which, according to my present
apprehensions, is the tnie scripture notion of it.
" Schism is an ancharitable distance, diyision, or
alienation of affection among those who are called
Christians, and agree in the fundamentals of reli-
gion, occasioned by their different apprehensions
about little things."
This is the schism which the Scripture makes to
be a sin, and by Scripture rules it must be judged.
Schism (as indeed the root of all other sin) we see
lies in the heart and affections. The tree is known
by its fruits. The bitter root bears gall and worm-
wood. Let us therefore take a short view of those
practices, which, according to this description, are
schismatical practices.
1. Judging, censuring, and condemning those
who differ from as in little things, is a schismatical
practice, as it evidences a great alienation, if not
enmity, of the affections. Charity thinketh no evil^
w XaydUrm to mamtP — doe* not reason evil^ does not
stody to make sins, but cover them ; and if they be
made, yet not to make the worst of them, it puts
the best construction upon words and actions.
Now to pass a censorious judgment upon others,
and to put the worst construction upon what they
say and do, is certainly uncharitable, that is, schis-
matical. It is a practice often condemned in Holy
Writ ; Judge not, that ye he not judged ^ it is con-
strned 9i judging of the law}
It is especially coiidemned with reference to the
present case, of different apprehensions about little
things, in that famous scripture, (Rom. xiv. 4, 6.) a
scripture, which, if well studied and lived up to,
would heal us all. Judging the heart is, in my
estimation, one of the most uncharitable species of
judging. Censuring the principles and ends of an
action, which are secret, charging those who differ
from us with hypocrisy, is a heart sin. If the appear-
aoee be good, and the outside be justifiable, when
we conclude hypocrisy is in the heart, we step into
the throne of God.
2. Laying a greater stress upon small matters of
difference than they will bear, and widening the
breach about them. As on the one hand, to censure
all prayers by a form, or by this form in particular,
as superstition, will-worship, formality, and the like :
OD the other band, to censure all extempore praying
as babbling, canting, froth, and noise, as if God had
not accepted his own people in the one as well as
f CoL iii. 14.
f Eph. tf. 3.
the other. The fastening of a censure, and passing
of a judgment upon a whole party and way, if it be
not very clear and well-grounded indeed, will be
likely to split us upon the rock of schism and un-
charitableness.
3. Concluding hardly as to the spiritual state and
condition of those who differ from us, excluding
them out of the church, and from salvation, because
they are not just of our mind in every punctilio.
Witness that notion which excludes out of the
church, and consequently out of heaven, all those
(how orthodox and serious soever they are other-
wise) who are not in prelatical communion ; if no
diocesan bishops, then no ministers, no sacraments,
no church, no salvation ; which is certainly the most
schismatical notion that ever was broached in the
Christian world.
4. Reproaching, reviling, and railing at those
who differ from us in little things, is another schis-
matical practice ; fastening such nick-names upon
them, and loading them with such reproaches, as
carry in them all the odium that malice can infuse
into them ; dressing them up in bears' skins, and
then baiting them, doing what we can by calumnies
and misrepresentations, to alienate the affections of
others from them.
5. Making, consenting to, approving, or execut-
ing of penal laws against those who differ from us
in little things, to punish them for such difference
in their persons, estates, or liberties, is another un-
charitable or schismatical practice.
This is contention with a witness ; which aims at
no less than the ruin of a person contended with,
in the dearest of his secular interests ; to beat out
his brains, because his head is not exactly of our
size.
6. Separation from communion with those that we
have joined ourselves to, without cause ; give me
leave to call it separation for separation sake, with-
out any regard had to any thing amiss in the church
we separate from, or any thing better in that we
join ourselves to. This is an evidence of an un-
charitable alienation of affection, and is consequent-
ly schismatical, wh^n we quite cast off communion
with our brethren, out of ambition, animosity to
their persons, affectation of novelty and singularity,
or the like.
This was manifestly the case of the Donatists,
the infamous schismatics of the primitive church.
Their principles were, that the church of Christ was
to be found no where but in their sect, and all other
churches were no churches ; that true baptism was
not administered but among them ; and a great
many barbaious outrages they committed in the heat
of their separation.
7. An affected strangeness, or distance in commu-
h aiatt. vii. 1.
1 James iv. il, 12.
854
THE NATURE OF SCHISM.
nion or conversation, from those who thus differ
from us, upon the account of such difference, avoid-
ing conversation and familiarity with them, carrying
it strangely towards them, only because they do not
wear the dividing name of our party.
This evidences an uncharitable alienation of affec-
tion prevailing in the heart, and is consequently
schismatical.
Many such like practices might easily be men-
tioned, if it were needful; but they are obvious
enough, especially if we look into the laws of cha-
rity : (1 Cor. xiii. 4 — ^7.) and remember that all trans-
gression of those laws is uncharitableness, and when
that is found in the things of religion, it is schism.
The corollary from the whole is this, that whoever
they be that allow themselves in these and the like
practices and affections towards their brethren, who
differ from them in little things, whether they be
Episcopal, Presbyterian, Independent, or by what
name or title soever they are self-dignified and dis-
tinguished, they are so far schismatical, inasmuch as
they break the great law of Christian charity.
Let us now try what inference may be drawn from
the Scripture notion of schism.
1. If this be schism, then is it not within the line
of any human power to make that separation to be
schismatical, which was not so in itself. By the
description given of schism, it does appear to be a
thing, malum in Me — evil in ittelf, which was not so
before ; an attempt of that kind would sink with its
own weight. And therefore it is well worthy obser-
vation, that when the parliament made a law against
conventicles, (which are the great schismatical eye-
sores,) they called it an act to prevent and suppress
seditious conventicles, knowing it to be within their
line to declare a thing to be sedition ; but not schis-
matical conventicles, for that was a thing in which
they could not concern themselves.
2. If this be schism, then the guilt of it is to be
looked for in particular persons, and is not to be
charged by wholesale upon parties of any denomina-
tion whatsoever ; as among us at this day in the pre-
latical party there are some schismatical, and others
not ; and the same is to be said of the separating
party ; nay, who is there who can say, *' I have made
my heart clean, I am pure from this sin ?" Have we
not all need to pray. From envy, hatred, and malicey
and all uncharitableness, (which are the ingredients
of schism,) jTood Lord, deliver us, both from the guilty
and from the power, of it ? It is not so much our
differences themselves, as the mismanagement of our
differences, that is the bane of the church, burning
up Christian love with the fire of our contentions.
Whence come these wars and fightings ? Come they
not hence, even from our lusts ? ^ And those who say
they are perfectiy free from these warfaring schis-
k Jam. iv. I.
matic lusts, must give me leave to say, I doubt they
deceive themselves, and the truth is not in them.
3. If this be schism, then there may be schism
where there is no separation of communion ; that is
plain from the instance of the Corinthians, who came
together into one place, and yet are blamed for being
schismatical. Bringing people to one place will
never cure a schism, till they are brought to be of
one accord.
Yon may bind the leopard, and lay him down by
the lamb, and yet the enmity remain as great as ever,
except there be ai^ inward change.
A quarrel about little things may likewise be
schismatical -on one side, and not on the other. Je-
remiah was a man of strife and contention,^ that is, a
man striven and contended with, and yet no schis-
matic ; though ordinarily (as it is commonly said of
domestic differences) there are faults more or less
on both sides.
4. If this be schism, then there may be separation
of communion where there is no schism. For thus
we all agree, that there may be a difference of ap-
prehension, and yet no schism ; provided it do not
eat out Christian love, but be managed amicably, as
between the Arminians and Calvinists, in the chureh
of England, and divers the like.
Now if this difference of apprehension relate to
worship or communion, and the modes or tenns
thereof, there cannot but be a strong inclination to
separate in whole or in part, according as the differ-
ence of apprehension is ; for do what we can, as long
as we are rational creatures, the understanding will
have the directing of the will.
Now surely this separation, (if we must call it so,)
or rather, this variety and diversity of worship and
communion y may be managed without schism, pro-
vided Christian love and charity be kept entire not-
withstanding.
For can any imagine that a difference of appre-
hension, in regard of worship and discipline, should
be more schismatical than difference of apprehension
in doctrine ; since, of the two, doctrinal truths seem
more essential to Christianity ?
But to come a little closer. The meetings of the
dissenters (though now, blessed be God, permitted
and allowed of by the law of the land, yet) are
commonly charged with being schismatical. The
great outcry is, that we leave the chureh ; and the
unthinking mobile, who are so well taught as to
know no other churehes but the public places of
worship, are easily induced to believe it ; as if it
were schism to worship God any where else, let the
worship there be what it will.
Those who will allow themselves the liberty of an
unprejudiced thought, cannot but see the difference
so small, that as long as we believe the same Chris-
■
I Jcr. XV. 10.
THE NATURE OF SCHISM.
855
tian Taitb, and agree in the same protestant abhor-
rence of papal delasiona, wo may easily be looked
upon as one and the same church, as well as two
several pariah churches may, especially being united
under the care and protection of one protestant
kiog, and members of the same protestant common-
wealth.
(1.) I do from the bottom of my soul detest and
abhor all separation from the parish churches to
atheism, irreligton, and sensuality, (who separate
tkemselveSf sensual/*^) who forsake the church to go
to the alehouse or tavern, or to their secular busi-
ness, or to their slothful neas and laziness, to sepa-
rete unto that shame.' And if this separation had
been more animadverted upon than it has been of
late, probably the cure of schism would have been
sooner effected thereby, than by severities that have
been used against conscientious separatists.
(3.) I do likewise abhor all schismatical, that is,
oneharitable, proud, censorious, rigid separation ;
sQch separation as theirs who condemn the parish
churches as no parts of the visible church, who rail
at ministers as Babylonish and antichristian : this
is a horrid breach of the law of Christian love, and
that which every good heart cannot but rise at the
thoughts of.
And yet I cannot but say, and am satisfied in it,
that there may be a lawful and justifiable separation,
^though I would rather call it a diversity of commu-
nion from the parish churches,) which I shall cndea-
Tourto clear in three cases.
[I.] If my own conscience be not satisfied in the
lawfulness of any terms of communion imposed, as
far as I fall under that imposition, I may justify a
separation from them, and a joining with other
churches, where I may be freed from that imposi-
tion, provided that this be not done schismatically,
that is, with heat and bitterness, and alienation of
Christian affection. And I hope none that have the
law of Christ written in their hearts will say, that it
is impossible tmly to love those with whom I am
not satisfied to join in all the ordinances, for the
sake of some ceremonies, with which, after all my
study, prayer, and conversation, I cannot be satis-
fied.
So, if I be a minister, and as such obliged to
preach the gospel, yet kept out from the public ex-
ercise of my ministry by such terms and conditions,
oaths and sabscriptions, as I judge sinful ; in such
a case surely it is lawful for me, with Eldad and
Medad, to- prophesy in the camp, since in my judg-
ment the door of the tabernacle is made narrower
than my Master has appointed it to be made. What
should hinder but that, as a minister of Christ, I may
administer all the ordinances, according to Christ's
institution,, to those who are willing to join with me,
m Jude 10.
and put themselves under my conduct (such as it is)
in those administrations? If God has given though
but one talent, it must be traded with, or else there
will be an uncomfortable reckoning shortly, espe-
cially when we look abroad, and consider how the
apparent necessity of precious souls call for our
utmost diligence in our Master's work ; and indeed
there is work enough for us all, if God would give
us hearts to be serious and unanimous in it.
In this also it is always provided, that my agency
in a ministerial station be not made schismatical by
my heat, passion, and bitterness ; but that I live in
true love and charity with those whom by roason of
the impositions I cannot, salva conseientia — with a
pure conscience, join with in communion.
[2.] Though I be satisfied in the lawfulness of the
terms of communion required, and so when purer
administrations are not to be had, may, rather tlian
live in a total want of the ordinances, comply with
them, yet when I have an opportunity of enjoying
those ordinances in a way which I judge more puro
and scriptural, or which I think moro lively and
edifying, and more likely to attain the great end of
all ordinances, and that contribute more to my
comfort and holiness, and communion with God ; in
such a case I cannot see but that I may lawfully
have recourse to such administrations, though there-
by I may seem to separate from another church,
wherein before I had joined, and for which I still
retain a very charitable opinion and affection. If
the magistrate should be so unreasonable as to im-
pose upon me an unskilful physician, to be alone
made use of in case of sickness, I might take him
rather than none ; but if there be another, who, I
am sure, has more skill and will to help me, I think
I should be accessary to the ruin of my health and
life, if I should not make use of him, notwithstand-
ing such an inhibition.
And is not the life, and health, and salvation of
my immortal soul dearer to me than any other con-
cern ? Is not communion with God the sweetest and
most precious of all my delights ? Is it not the life
of my soul, and the crown of all my joys ? And are
not those administrations most desirable in which I
find myself most edified ? Must I then be such an
enemy to my own comfort and happiness, as to throw
away all opportunities which I might have of that
kind, only in a compliment? Amietu Socrates^
amicus Plato^ sed magis arnica Veritas — Socrates is
my friend, Plato is my friend, but truth is my best
ft*iend. The bishops are my friends, and the minis-
ters my friends, and I have a true love for them, but
charity begins at home, especially when my pre-
cious soul, more worth than all the world, lies at
stake.
This case is somewhat the clearer in those parishes
B Ho8.ix. 10.
856
THE NATURE OF SCHISM.
where the pablic ministers are either ignorant, pro-
fane, or malignant
[3.] Nay, suppose I am so well satisfied in com-
munion with the parish churches in all administra-
tions, as not to desire better, or not to expect better,
in the dissenters' meetings, yet I cannot see what
schism, that is, what breach of Christian love and
charity, there is in it, for me to be present sometimes
in the congregations of the sober dissenters, and to
join with them who worship the same God, in the
name of the same Mediator, read and preach the
same word, and live in hopes of the same inheritance,
and differ from me only in some little things which
I think not worth contending for, scarce worth the
mentioning ; hereby to evidence my universal love
and catholic charity, and that I am not of narrow,
schismatical, dividing principles, nor one who will
sacrifice Christian love to the petty trifling fancies
and interests of a party.
The sober dissenters are such as I have reason to
hope have communion with God in what they do,
and therefore why should not I now and then have
communion with them? In every nation he that
fears God, and warhs righteousness, is accepted of him ;
and why should he not be accepted of me ? Why may
not I have fellowship with them who have fellowship
with the Father and with his Son Jesus Christ^ To
fancy schism, that is, uncharitable contention and
a breach of Christian love, in this is very absurd.
Obj. But hereby I encourage a schism, and coun-
tenance them in their separation from that which in
my estimation is lawful and good, and does not give
just cause for such a separation.
Answ. There must be grains of allowance for dif-
ference of apprehension, different capacities, con-
stitutions, and inclinations ; custom, and especially
education, must be put into the scale ; and while I
walk according to the light which God has given
me, I must charitably believe that others do so to.
Whether the dissenters' meetings be as to the
constitution of them (looking upon them only as di-
versities of communion) schismatical, has been con-
sidered already, and found otherwise by Scripture
light.
The common outcry is, that it is the setting up of
altar against altar : which is not so ; for at the most
it is but altar by altar; and though I have often
read of one body, and one Spirit, and one hope,
and one Lord, and one faith, and one baptism, and'
one God and Father,? yet I could never find a word
• 1 John 1. 3.
p Eph. iv. 4~«.
in all the New Testament of one altar,*i except Jesus
Christ, the altar that sanctifies every gift, in whom
we all centre. And if there be any of the dissenters
who are schismatical, that is, contentious, bitter, and
uncharitable in their separation, let them bear their
own burthen, but by my presence with them I encou-
rage that in them, no more than I do too mach of a
like spirit in too many of those who are called the
church-of-England men, by my adherence to them.
To conclude. By all this it is evident that anity of
affection is the thing to be laboured after, more than
uniformity in modes and ceremonies. We have
been long enough trying to root schism out of the
church, oi et armis — by impositions, fines, and penal-
ties, choking our brethren, because their Uiroats
have not been so wide as ours. And it has been
found ineffectual, even in the judgment of oar ^reat
Sanhedrim, who have declared that " giving ease to
scrupulous consciences is the likeliest way to unite
their Majesty's protestant subjects in interest and
affection." What if we should now try another
method, and turn the stream of our endeavours into
another channel ? Hitherto we have been as it were
striving which should hate one another moat ; what
if we should now strive which should love one ano-
ther best, and be most ready to do all offices of tme
charity and kindness, and buty all our little fends
and animosities in that blessed grave of Christian
love and charity ?
What if we should every one of us, of each party,
(as we have been too often called,) set oorselves by
our preaching to promote and propagate the gospel
oi peace, and by our prayers to prevail with God for
a more plentiful pouring out of the Spirit of peace,
that the dividing names of Baalim may be taken out
of our mouths, and that, however it goes with uni-
formity of ceremony, we may keep the unity of the
Spirit? And then I doubt not but that we should soon
see our English Jerusalem established a praise in
the midst of the earth.
And yet I am afraid even saints will be men ; there
will be remainders even of those corruptions which
are the seed of schism, in the best, till we all (x>n[ie
to the perfect man.
And that is the comfort of my soul, that if we can
but once get to heaven, we shall be for ever out of
the noise and hurry of this quarrelsome, contentions,
dividing world, and the church triumphant shall be
no more militant, but that happy world of everlast-
ing light will be a world of everlasting love.
q Heb. xiii. 10.
THE LAY-MAN'S REASONS
FOR HIS
JOINING IN STATED COMMUNION WITH
A CONGREGATION OF MODERATE DISSENTERS.
My case, in short, is this. I am horn in a Christian
nation, and baptized into the Christian faith ; and I
reckon it my unspeakable honour and happiness
that I am so, and diat I live in the times of reform-
ation. In this nation, wherever I am, I find public
assemblies for religious worship, all agreeing to
worship the same God, in the name of the same
Mediator, under the conduct and influence of the
same Spirit, according to the rule of the same
Scriptures, holding communion with the universal
charch in faith, hope, and love, under the presi-
dency of gospel ministers, by the same ordinances
of the word, sacraments, and prayer, looking for the
same blessed hope. All these assemblies concur, in
their testimony, not only against Jews, Pagans, and
Mahometans abroad, but against atheists, infidels,
and profane at home; and likewise in their pro-
testation against the tyranny and idolatry of the
church and coart of Rome.
Bat I find there is some difference among these
Christian assemblies. Though all good Christians
are one in Christ by faith, and one with each other
hj holy love, yet in outward and lesser things I ob-
ierve they do not all agree. And it is no surprise
to me that they do not ; for I know that the best are
imperfect in this world. I find some of these as-
semblies, and, indeed, far the greatest number,
established and appointed by an act of parliament at
the time of the happy restoration, 14 Car. 2. The
ministers presiding in these assemblies, ordained by
bishops, usually presented by lay-patrons, and to
the great advantage of their ministry, dignified, and
hoDourably provided for, by the civil government.
The ordinances administered in these assemblies ac-
cording to the book of Common Prayer, and the
discipline managed by the chancellor of the diocese,
and his court.
I find some few of these assemblies permitted and
allowed by another act of parliament, twenty-seven
years after the former, at the time of the late glori-
ous revolution, 1 William and Mary. The ministers
presiding in them ordained by presb3^ers, chosen by
the people, and though taken under the protection,
yet destitute of the authority and support, of the
civil powers. The ordinances administered in them
not by a set, prescribed, constant form, but by the
rule of the Scripture in general, and according to
the measure of the gift given to him that ministers.
The discipline managed by the minister himself,
who presides in other ordinances, with the advice
and concurrence* of the congregation. Providence
has so cast my lot, and appointed the bounds of my
habitation, that assemblies of both these kinds are
within my reach.
And, through the grace of God, I think I can
truly say, this is my character. I am heartily con-
cerned about my soul, and my everlasting condition :
it is my care and desire to please God, and to work
out my salvation. Ail other interests and concerns
are nothing to me, in comparison with this. I se-
riously profess I am afraid of sin, and am solicitous
to be found in the way of my duty, and to get all
the help I can to forward me toward heaven, and to fit
me for it. Hereunto I can add this further protest-
ation, that, through the grace of God, I have a ca-
tholic charity for all good Christians. I cannot
monopolize the church ; it is narrow enough, I dare
not make it narrower : I love a good man, whatever
party he belongs to, and him who follows Christ,
though he does not follow with me. He that fears
Godf and works righteousness y is accepted of God, and
shall be accepted by me. My practice is this. I
join myself sometimes with the assemblies of the
public establishment, if any opportunity offers itself
on a week day ; or if I happen on the Lord's day to
be out of the reach of such assemblies as I choose
858
REASONS FOR JOINING WITH DISSENTERS.
statedly to join with, I freely and cheerfally attend
tlie divine service of the church, knowing nothing
in the prayers but what I can heartily say Amen to,
which I choose rather to do, than to answer aload
after the minister. And this I do, that I may testify
the catholic charity, and my communion with, and
affection to, all good Christians, though I be not in
every thing of their mind. Hereby, likewise, I
endeavour to fulfil all righteousness, and, in my
place, I bear my testimony to that which is of God
in the public establishment, wherein I do rejoice,
and will rejoice.
But I constantly join in all the ordinances with a
congregation of moderate and sober dissenters : with
them I hold stated communion ; and with them, after
many serious and impartial thoughts, have put my-
self under the ministerial conduct and inspection
of a preacher or teacher allowed, though not autho-
rized by the law of the land ; but one who is mani-
fested in my conscience to be a true and faithful
minister of Jesus Christ.
The reasons why I choose my settled communion
with the dissenters, are these six, which abundantly
satisfy my own conscience at present, not judging
other men's consciences, nor knowing what further
light God may hereafter give me in this matter.
1. I think it is my duty to own and adhere to that
ministry which seems to me to be wrongfully and
injuriously excluded from the public establishment;
and the exclusion of which was professedly intended
and designed by the Act of Uniformity. By making
such oaths, declarations, and subscriptions, the
indispensable terms of their admission into the
ministry, or continuance in it, as they coufd not
comply with, without sinning against their con-
sciences, they were and are effectually shut out from
the public establishment. This I take to be a wrong
both to them who are well worthy of the church's
double honours, and to the church which stands in
need of, and would be greatly benefited by, their
useful labours. I therefore think that I ought, in
my place, both to bear my testimony against the
exclusion of them, (lest I should partake with other
men's sins, and should be found to have laid a con-
federacy with those who put so many burning shining
lights under a bushel,) and also to aid, assist, and
encourage those who are so excluded ; putting my
soul into their soul's stead, and then doing as I would
be done by. Were I a minister, I must be shut out
as they are, and should expect to be countenanced
in suffering for conscience sake ; and therefore can-
not but countenance them. And this is that which
I verily believe most men will do when it comes to be
their own case, whatever they talk when they are
uppermost. Those who, at any time, have thought
themselves unjustly restrained from the public exer-
cise of their ministry, have ever yet thought them-
selves obliged to exercise it in private as they could,
and their friends obliged to stand by them in it ;
and so I believe they ever will.
2. 1 think it is my duty to choose rather statedly to
join in those administrations, which come nearest to
the divine institution, than in those which have in
them an unnecessary mixture of human invention.
How far men may lawfully devise and use cere-
monies of their own, under pretence of beautifying
God's ordinances, and edifying themselves and
others, I pretend not to be a competent judge : but
to me it seems very plain, that the ordinances of
Christ are purer, and look better, without them ; and
that those who make the Scripture only their rale,
and admit nothing into their worship but what is
warranted by it, are to be preferred much before
those who practise many things in their stated public
worship, which they do not produce any ground or
warrant for in the Holy Scripture. To me it seems
much better in baptism, only to wash a child with
water, in the name of Father, Son, and Holy Ghost,
in token that he shall not be ashamed to confess
Christ crucified, which is Christ's institution, than,
besides that, in token of the same thing, to sign him
with the sign of the cross ; and in the Lord's supper,
to use the gesture Christ's disciples used, rather
than another devised by men. Having chosen the
Scripture for the standing rule of my faith and
practice, I choose to have communion with those
who seem to me to keep most closely to it.
3. 1 think it is my duty to choose rather statedly
to join with those who assert and maintain the
liberty wherewith Christ has made us free, than with
those who willingly submit to the impositions of
men in the things of God, and justify those impo-
sitions. I am very well satisfied, that when my Re-
deemer, in kindness to his church, broke the yoke
of that ceremonial law, which was given by Moses,
he did not leave it in the power of any man, or
company of men, in the world, to make another like
yoke, and lay that upon the necks of the disciples.
I doubt not but there is a power in the Christian
magistrates, or other governors of the church, to
restrain and correct natural indecencies in any of
the necessary circumstances of public worship ; as
time, place, habit, or gesture : and that, in any of
these, which unavoidably renders the administration
of the ordinances either despicable, or inconvenient,
or unprofitable, to tliose who attend upon them. Bat
I see nothing in the gospel which warrants any
governors, civil or sacred, to impose such habits
and gestures as they please (because they think them
decent) upon those who think them incongruous:
and then, to make the use of them the indispensable
condition of their communion. In the religious
assemblies of the dissenters I observe, that generally
every thing is done with the gravity and decorum
that becomes the solemnity there performed : I see
no uncouth habits, I hear no noisy responses, but all
REASONS FOR JOINING WITH DISSENTERS.
850
tilings are managed decently, and in order, with
rcTerence, and to edification : and yet no ceremonies
are imposed, no terms of commonion made, which
Christ has not made ; no days made holy, bat that
which God has made so; no stress laid apon the
lioiiness of places, which the New Testament gives
not the least hint of since the destruction of the tem-
ple ; and therefore I choose to join with them; for
where the Spirit of the Lard is, there is liherty. Their
ministers are not tied np to any one prescribed form
of prayer, bat are at liberty to vary and enlarge ac-
cording to the improvements of their knowledge, and
warmth of their devotion, and the case of those
wb<Me moath they are in prayer : And, as I think,
every minister ought to have some competent mea-
sure of the gift of prayer, as well as preaching ; and
that otherwise he is not duly qualified ; so, I think,
having that ability, he ought not to be abridged of
his liberty to use it ; especially not in the adminis-
tration of sacraments. AU things are iawfidfor me ;
but 1 will not he hrought under the power of any ^
4. I think it is my duty to choose rather to join
with those^ who refuse to admit into the communion
with them such as are openly vicious and profane,
than with those who, being under an unhappy obli-
gation to administer the Lord's supper to all in office,
and to transfer the trial of all suspensions to the
bishop's court, cannot possibly use so strict a disci-
pline. Not that I think I am ever the worse for bad
people's joining with me in the Lord's supper, but
perhaps they are the worse for my joining with them ;
and I would not be accessary to the hardening of
them in their impieties. I do not expect to meet
with any society of Christians perfectly pure on this
side heaven ; there are spots, I know, in our feasts
of charity; but I must prefer those who appear to
me either to be more pure from the mixture of cor-
rupt members, or at least more solicitous and desir-
ous to be so, and more capable of being so by their
own constitution. I have seen, with much satisfac-
tion, many of the church of England zealous against
vice and profaneness, and active for the suppressing
of it, and have a mighty value and veneration for
them apon that account ; and wish their constitution
would allow them to do more, by church-censures,
in prosecution of that worthy design than I appre-
hend it will. But for that pious zeal of theirs, I
have so often heard them called presbyterians by
those who are bigots for episcopacy and the cere-
monies, that I confess it has made me love the pres-
byterians the better, since zeal against profaneness
enters so much into their character, even their ene-
mies themselves being judges.
5. I think it is my duty to choose rather to join
with those churches, whose constitution leaves room
for a catholic and comprehensive charity, than with
• I Cor. vL 13.
those whose avowed principles and sentiments force
them to monopolize the church in England to them-
selves, and forbid them to own the dissenting minis-
ters as true ministers, and their churches as true
churches. This, I confess, has a mighty influence
on me. The sober dissenting ministers, as I am ac-
quainted with them, are manifest in my conscience
to be faithful ministers of Jesus Christ ; and in their
administrations I cannot but see the institution of
ordinances observed, and every thing well fitted to
answer the end of them. I know many who con-
stantly attend in their assemblies, and have observed
them to be sound in their principles, sober in their
lives, honeA in their dealings, constant in their de«
votions, and in all instances to have given undeni*
able proof of their being sincere good Christians.
When, therefore, in the books and sermons that
plead for the church of England, I find these minis-
ters censured and condemned as usurpers, impostors,
and lay-intruders ; all their administrations nulled,
their assemblies denied to be parts of the catholic
church, all who join with them sentenced as schis-
matics to the pit of hell, and no hopes of salvation
given them, but what God's general mercy allows to
moral heathens ; and all the reformed churches, that
have no bishops, falling so far under the same cen-
sure, that their ministers cannot be admitted minis-
ters of the church of England, unless they be re-
ordained, while those who have been popish priests
may; and all these harsh censures excused from
uncharitableness with this, that they cannot help it,
their principles lead them to it : then, think I, the
Lord deliver me from such principles, and from that
pretended unity, which is destructive of real charitfr.
On the other side, I find the dissenters willingly
owning the established churches as true chtlrches,
their ministers as true ministers, their principles
leading them to do so. I often hear them, in their
public assemblies, pray for them, and for their suc-
cess in their ministry, and profess their communion
with them in faith, hope, and love ; and in their
common conversation, I hear them speak of them
with love and respect. My judgment and inclination
lead me to the charitable side, as the best and safest ;
and by all I have read and heard in this controversy,
that appears to me to be the side of the dissenters.
6. I think it is my duty to attend on those admi-
nistrations which I find to be most for my edification
in faith, holiness, and comfort, and best (with me)
to answer the ends of holy ordinances. Herein I
hope I may be allowed to judge for myself. I have
often tried both ; and if I know my own heart, with-
out prejudice or partiality, I must say, that I have
found my heart more affected* and enlarged in those
confessions, prayers, and thanksgivings, which have
been offered up without a stated prescribed form,
860
REASONS FOR JOINING WITH DISSENTERS.
than ever it was in those that have been invariably
tied up to certain words. Far be it from me to make
comparison of men's abilities and performances:
I greatly honour and value the g^fts and labours of
many who are in the public establishment ; but, to
my capacity, the dissenters' praying and preaching
is most adapted, and most profitable ; and those I
am to reckon the best gifts, and to covet earnestly,
which I find by experience best for me. Sabbath-
time is precious ; and I would willingly improve it
so as will be most for my advantage in keeping my
communion with God, and preparing for heaven. If
it be owing to my own weakness that these adminis-
trations are most agreeable to me, yet Vhilc I sin-
cerely design God's glory, and my own spiritual
benefit therein, I trust, through Christ, that God
will not only forgive me, but accept me, and that
they also who are strong, will bear with my infirmi-
ties.
These are the principles I go upon, and from them
I conclude,
(1.) That if the present dictate of my conscience
and practical judgment be, that it is my duty to
choose my stated communion with the congregations
of dissenters, then it is my sin if I do not do it ; for
to him (hat knows to do good, and doth it not, to him
it is sin,
(2.) Then, by occasional communion with the
church of England, whereby I design to testify roj
charity and catholic communion, and my approba-
tion of that in it which is good, I do not in the leasl
condemn my stated communion with the dissenters ^
for though I am not convinced that it is a sin oi
commission at any time to join with the established
church, nor that any thing in itself unlawfal is re«
quired as the condition of lay-communion, yet, upon
the grounds aforesaid, I am fully convinced it i^Fould
be a sin of omission not to join with the dissenters
I will not condemn any thing that is good, vrhen i
better is not in my reach ; but when it is, I tbink ]
am obliged, in duty to God, and in concern for mj
own soul, to prefer it. All things are laxfulfor n^e^
hut all things edifg not.
(3.) Then, in all this, I am far from jad|png^ and
censuring those who differ from me. I walk, ac-
cording to my present light, preferring that which 1
think and find to be best ; and I verily believe thosi
good Christians who, I know, constantly join vrit^
the public establishment do so too, preferring^ thai
which they think and find to be the best ; and botli
they and I (I trust) are accepted of God. To thos<
who condemn me herein, I shall only offer that rea^
sonable demand of St. Paul : If any man tmsi u
himself that he is Christ's, let him of kimseif tAini
this again^ thstt as he is Chrisfs, even so are v^
Chrisfs.*'
b 8 Cor. X.7.
A PLAIN
CATECHISM FOR CHILDREN.
Introduction.
I SHOULD not have thought of drawing np, much
less of pabliflhiDg, this little Catechism, with its
Appendix, if I bad not been solicited to it by some
of my friends, whose judgment and advice I have
a great deal of reason to put a value upon.
The children into whose hands it is designed to
be put, are supposed to have learned the creed, the
Lord's prayer, and the ten commandments, those
first forms of sound words ; and then perhaps some
time spent in this, may prepare them afterwards to
improve by the falness and accuracy of the Astetn-
hley*t Catechism, with which this does very little in-
terfere, and which therefore, I hope, it will not be
SQspected of a design to supersede.
Whether such a catechism as this be so needful,
u some have said they think it is, I know not.
However, I hope it may be useful to some ; and
therefore I am willing to let it go abroad ; and the
blessing of heaven go along with it
It is God's promise, that all shall hnow himyfrom
tie least even to the greatest. That that promise
may be fulfilled, and all pious endeavours, for the
propagating of Christian knowledge, crowned with
soccess, is my heart's desire and prayer.
July 7th, 1703.
Matth. Henry.
PART I.
Of God and the Scriptures,
Q. 1. What must you do in the days of your youth ?
A. I must remember my Creator. Q. 2. Who is
Toor Creator ? A- The great God, who made the
world. Q. 3. Who is your Preserver? A. The same
Go<i, who made me, preserves and maintains me ;
and in him I live, and move, and have my being.
Q. 4. What are you made and maintained for? A.
To glorify God. Q. 5. What do you believe con-
cerning this God ? A. I believe that he is an infinite
and eternal Spirit, most wise and powerful, holy,
just, and good. Q. 6. How many gods are there?
A. There is but one God. Q. 7. How many persons
are there in the godhead ? A. Three : the Father,
Son, and Holy Ghost ; and these three are one.
Q. 8. What is your duty to this God as your Crea-
tor? A. It is my duty to fear and honour him, to
worship and obey him, and in all my ways to trust
in him, and to please him. Q. 9. What is the rule of
your faith and obedience ? A. The Holy Scriptures
of the Old and New Testament, which we call the
Bible. Q. 10. What is the excellency of that book ?
A. It is the word of God. Q. 11. What use will it
be of to you ? A. It is able to make me wise to
salvation.
PART II.
Cf our Misery by Sin, and our Redemption hy Christ,
Q. 12. Who were your first parents ? A. Adam and
Eve, from whom we are all descended. Q. 13.
What condition did God create them in ? A. Holy
and happy. Q. 14. How did they lose their holi-
ness and happiness? A. By their disobedience to
the command of God, in eating the forbidden fruit.
Q. 15. What condition are we all born in? A. Sin-
ful and miserable. Q. 16. How do you perceive
your condition to be by nature sinful ? A. Because
I find I am naturally prone to that which is evil,
and backward to that which is good ; and foolish-
ness is bound up in my heart. Q. 17. How do you
perceive your condition to be by nature miserable ?
A. Because I find myself liable to many troubles in
this life ; and the Scripture tells me, I am by nature
a child of wrath. Q. 18. What would become of
you then without a Saviour ? A. I should be Cer-
tainly lost and undone for ever. Q. 19. Who is it
that saves us out of this sad condition 7 A. Our Lord
862
A CATECHISM FOR CHILDREN.
JesQS Christ, the only Mediator between God and
man. Q. 20. Who was Jesas Christ? A. The
eternal Son of God. Q. 21. What did he do to re-
deem and save us ? A. He took our nature upon
him, and became man. Q. 22. What life did he
live in that nature ? A. A life of perfect holiness,
leaving us an example. Q. 23. What doctrine did
he preach ? A. A true and excellent doctrine, con-
cerning God and himself, and another world. Q.
24. What miracles did he work to confirm his doc-
trine ? A. He healed the sick with a word ; raised
the dead, cast out devils, and many other the like.
Q. 25. What .death did he die ? A. The cursed
death of the cross, to satisfy for our sins, and to re-
concile us to God. Q. 26. What became of him
after he was dead? A. He arose again from the
dead on the third day, and ascended up into heaven.
Q. 27. Where is he now ? A. He is at the right
hand of God, where he ever lives, making interces-
sion for us, and has all power both in heaven and
earth. Q. 28. When will he come again ? A. He
will come again in glory at the last day to judge the
world.
PART III.
Concerning Baptism and the Covenant of Grace,
Q. 29. What relation do you stand in to the Lord
Jesus ? A. I am one of his disciples ; for I am a
baptized Christian. Q. 30. Into whose name were
you baptized ? A. Into the name of the Father, the
Son, and the Holy Ghost. Q. 31. What was the
meaning ofyour being so baptized? A. I was there-
by given up in a covenant way, to Father, Son, and
Holy Ghost. Q. 32. What was the covenant which
was signified and sealed in your baptism ? A. The
covenant of grace made with us in Jesus Christ
Q. 33. What is the sum of that covenant? A. That
God will be in Christ to us a God, and we must be
to him a people. Q. 34. How then must yon take
the Lord for your God ? A. I must take God the
Father for my chief good, and highest end ; God the
Son, for my Prince and Saviour ; and God the Holy
Ghost, for my Sanctifier, Guide, and Comforter. Q.
35. How must you give up yourself to him to be one
of his people ? A. I must deny all ungodliness, and
worldly, fleshly lusts, and roust resolve to live
soberly, righteously, and godly in this present world,
looking for the blessed hope. Q. 36. What are the
three great blessings promised in this covenant ? A.
The pardon of sin, the gift of the Holy Ghost, and
eternal life. Q. 37. What are the two great con-
ditions of this covenant ? A. Repentance towards
God, and faith towards our Lord Jesus Christ.
Q. ^. What is it to repent of your sins ? A. It is
to be sorry that I have offended God, in what I have
done amiss, and to do so no more. Q. 39. What is
it to believe in Jesus Christ ? A. It is to receive
him, and to rely upon him as my Prophet, Priest,
and King, and to give up myself to be ruled, and
taught, and saved by him.
PART IV.
Concerning our Duty to God, Ourselves^ and ovr
Neighbour,
Q. 40. How must you evidence the sincerity of yonr
faith and repentance ? A.' By a diligent and con-
scientious obedience to all God's commandments.
Q. 41. What is the first and g^eat commandment ?
A. To love God with all my heart Q. 42. What is
the second, which is like unto it? A. To love my
neighbour as myself, and to show it, by doing as I
would be done by. Q. 43. What is the honour you
owe to God's name ? A. I must never take his name
in vain ; but must always make mention of it with
reverence and seriousness. Q. 44. What is the hon-
our you owe to God's word ? A. I must read it and
hear it with diligence and attention : I must medi-
tate upon it, believe, and frame my life according to
it. Q. 45. What is the honour yon owe to God in
his providence ? A. I must receive all his mercies
with thankfulness, and I must bear all afflictions
with patience, and submission to his holy will. Q.
46. What is the honour you owe to the Lord's day?
A. I must keep the sabbath holy to God, by a dili-
gent performance of the religions duties of the day,
both public and private, not speaking my own
words, nor doing my own works on that day. Q.
47. How must you honour God in prayer ? A. I
must every day, by solemn prayer, seek the favoar
of God, and give unto him the glory due unto his
name. Q. 48. In whose name must you pray ? A.
In the name of Jesus Christ only. Q. 49. What must
you pray for ? A. For mercy to pardon, and grace to
help in time of need. Q. 50. What else must you
do in your prayers ? A. I must confess my sins, and
give God praise for his goodness to mc. Q. 51.
What must be your daily care concerning yonr own
soul ? A. I must take care that my heart be not
lifted up with pride, nor disturbed with anger, or
any sinful passion. Q. 52. What must be your care
concerning your body ? A. I must take care that it
be not defiled by intemperance, uncleanness, or any
fleshly lusts. Q. 53. What must be your care con-
cerning your words ? A. I must never tell a lie, nor
mock at any body, nor call nick-names, nor speak
any filthy words. Q. 54. What is your duty to your
parents and governors ? A. I must reverence and
obey them in the Lord ; I must thankfully receive
their instructions, and submit to their rebukes, and
labour in every thing to be a comfort to them. Q.
65. What is your duty to the poor ? A. I must pity,
help, and relieve them, according to my ability,
A CATECHISM FOR CHILDREN.
863
Q. 56. What is year daty to all men ? 'A. I most
render to all their daes ; I mast be honest and just
in all my dealings; I most be respectful to my
friends, and forgive my enemies, and speak evil of
no man. Q. 67. How are yon able to perform this
doty? A. Not in any strength of my own, but in
the strength of the grace of Jesns Christ, which I
must ask of God for his sake. Q. 58. What must
you do when you find you come short of this duty ?
A. I must renew my repentance, and pray to God
for pardon in the blood of Christ, and be careful to
do my duty better for the time to come. Q. 59.
What eni^oaragement have yon thus to live in the
fear of God ? A. If I do so, I shall certainly be
happy both in this world, and in that to come.
PART V.
Concerning the Future State,
Q. eo. What will become of yon shortly? A. I
most shortly die, and leave this world. Q. 61. What
becomes of the body at death ? A. It returns to the
earth, to be raised to life again at the day of judg-
ment. Q. 62. What becomes of the soul then ?
A. It returns^ to God who gave it, to be determined
to an anchangeable state, according to what was
done in the body. Q. 63. What shall be the portion
of the wicked and ungodly in the other world ? A.
They shall all go to hell. Q. 64. What is hell ? A.
It is a state of everlasting misery and torment, in
the lake that boms with fire and brimstone. Q. 65.
What shall be the portion of the godly in the other
world ? A. They shall all go to heaven. Q. 66.
What is heayen? A. It is a state of everlasting rest
and joy with God and Jesus Christ. Q. 67. What
life then will you resolve to live in this world ? A.
God's grace enabling me, I will live a holy, godly
life, and make it my great care and business to serve
God, and sa^e my soul.
A SHORT CATECHISM
rc-K Tira IK8TRC7CTION OF TH08B WHO ARE TO BE ADMITTED
TO THE LORD^ BUFFER.
Q. 1. What is the Lord's supper ? A. It is a sacra-
ment of the New Testament. Q. 2. Who ordained
this sacrament? A. Our Lord Jesus, in the night
vherein he was betrayed. Q. 3. What are the out-
vard signs in this sacrament } A. Giving and re-
mving bread and wine, and eating and drinking of
tbem in a solemn and religious manner. Q. 4.
What does the bread broken signify and represent
u> ns? A. The broken body of our Lord Jesus,
which was crucified for us. Q. 5. What does the
wine signify? A. The precious blood of Christ,
which was shed for us upon the cross. Q. 6. What
does the minister's giving the bread and wine sig-
nify ? A. The gracious offer that is made us in the
gospel, of Christ and all his benefits, upon the terms
of faith, and repentance, and new obedience. Q. 7.
What does the receiving of the bread and wine sig-
nify ? A. Our hearty acceptance of Christ as he is
offered to us in the gospel, and our compliance with
the terms of that offer. Q. 8. What docs the eating
of the bread and drinking of the wine signify ? A.
The satisfaction we take in Christ and his gospel,
and the nourishment of our souls thereby through
faith. Q. 9. Why did Christ ordain this sacrament ?
A. To be a memorial of his death till he come ; for
he said. Do thie in rememhranee of me, Q. 10. What
more is there in this sacrament ? A. It is a seal of
the covenant of grace, strongly assuring us, that God
is willing in Christ to be to us a God, and strongly
engaging us to be to him a people. Q. 11. Why
would you be admitted to this solemn ordinance ?
A. Because I desire to take the covenant of my bap-
tism upon myself, and to make it my own act and
deed, to join myself unto the Lord. Q. 12. What
do you think of that covenant which is there sealed ?
A. I think it is well ordered in all things, and sure ;
and I do heartily consent to it, and venture my soul
and my salvation upon it. Q. 13. What do yon
think of Christ, who is there set before you ? A. I
think he is a gracious and all-sufficient Saviour,
and I accept of him as my Lord and my God. Q.
14. What do you think of sin ? A. I think sin to be
the worst of evils ; and I do heartily repent of my
own sin, and turn from it to God. Q. 15. What do
you think of this world ? A. I think it is vanity
and vexation of spirit, and I will never set my heart
upon it Q. 16. What do you think of the other
world ? A. I think the things of another world are
real, and great, and very near, and I would there-
fore give all diligence to prepare for that world.
Q. 17. What do you think of a religious life ? A.
I think that a holy, heavenly life, spent in the ser-
vice of God, and in communion with him, is the
most pleasant and comfortable life a man can live
in this world. Q. 18. Will you then live such a life?
A. By the grace of God, I will, and with purpose of
heart will cleave to the Lord. Q. 19. What com-
munion do you desire to have with the church of
Christ? A. By faith, hope, and love, I desire to
maintain a spiritual communion with all that in
every place call on the name of Jesus Christ our
Lord. Q. 20. What must yon do in your preparation
for the Lord's Supper ? A. I must examine myself.
Q. 21. How must you examine yourself about your
spiritual state ? A. I must seriously inquire whether
I do in sincerity consent to the covenant of grace,
and whether I be indeed bom again. Q. 22. What
will be an evidence, that your spiritual state is bad ?
864
A CATECHISM FOR CHILDREN.
A. If I live a vain and careless life, loving the world
more than God, and minding the things of the flesh
more than the things of the Spirit, and allowing
myself in any known sin, I have reason to conclude,
that whatever profession I make, my spiritual state
is bad. Q. 23. What will be an evidence that yoar
spiritual state is good ? A. If I be heartily con-
cerned about my soul and eternity, and carefully
seek the favour of God through Christ ; if I strive
against sin, make conscience of my words and ways,
and have respect to all God's commandments, I
have reason to hope, that notwithstanding my daily
infirmities, my spiritual state is good. Q. 24. How
must you examine your conscience about your par-
ticular actions ? A. I must solemnly reflect upon
what I have done amiss in thought, word, and deed,
and I must humbly confess it before God, and judge
myself for it Q. 25. What else must you do in
your preparation for the Lord's supper? A. I must
earnestly pray to God for his Spirit and grace ; I
must meditate much upon the love of Christ in dy-
ing for me ; and I must be in charity with all men.
Q. 26. After what manner must yon receive the
sacrament? A. With humble reverence and seri-
ousness ; with sorrow for sin, and hatred of it ; with
faith in Christ, and the lively workings of pious and
devout affection towards him. Q. 27. What must
you do after you have received this sacranaent ? A.
I must walk cheerfully vrith God in all holy con-
versation, and never return again to folly. Q. 28.
Who are they that receive this sacrament unwor-
thily ? A. They who continue in love and league
with sin while they pretend to covenant with God.
Q. 29. What is the misery of those who do so ? A.
They eat and drink judgment to themselves, not dis-
cerning the Lord's body. Q. 30. Who shall be
welcome to this ordinance ? A. They who by faith
cordially consent to the covenant of grace, and do
honour to their Redeemer, by showing* forth his
death. Q. 31. What benefits do they receive by
it that duly improve it ? A. Their faith is hereby
strengthened, their resolutions are confirmed, their
comforts are increased, and they have an earnest of
the everlasting feast.
SCRIPTURE CATECHISM,
IN THE
METHOD OF THE ASSEMBLY'S.
Introduction.
We arc very happy (I know) in catechisms, which,
to the inhabitants of this valley of vitionf will be
either the means of knowledge, or the shame of igno-
rance. The variety of these forms of sound words,
while they all speak for substance the same thing,
and are all built upon the foundation of the apostles
and prophets, derogates not at all from the honour
of the Christian doctrine, but rather (like the setting
up of several candies in the same rooni) help to dif-
fuse the light, and make it stronger. Many very
excellent expositions we have both of the Church
Cateehism and of the Assembly's^ and an ancient and
profitable one of Mr. Ball's; and yet some encou-
rage me to hope, that this essay, which is in a way
not hitherto used, that I know of, will be found not
altogether useless. Two things I aim at in it : one
is, to put the catechism into such a dress, as to make
it (if possible) both easy and copious, so as that it
may not be an insuperable task to the learner, and
yet may furnish him with plenty of useful know-
ledge. The bulk of it (which somewhat exceeds my
first intentions) shows it to be copious ; and yet I
think it is made very easy, by breaking of it into so
many short questions, and those answered by Yes
or No, which the learner may at first content himself
with, the teacher, if he pleases, reading the proofs :
and, by degrees, the learner, who is willing to take
A SCRIPTURE CATECHISM.
866
a little pains, and begins to be Yersed in tbe Scrip-
tareSf will find it no great difiicalty to charge his
memory with most of the proofs annexed, which the
qaestion oftentimes easily introduces, and which,
bj frequent ase, will in time become familiar. I
remember to have seen an Explanation of the Attfm-
kiy't Shorter Catechism, (and I think it was the first
that ever was published,) by a great inan, the Rev.
Dt. Wallis, of Oxford, which was done by breaking
the propositions of the catecbism in short questions,
answered (as this) with Yes or No. That perform-
aDce, though very short, was an excellent precedent,
directing to a method of catechising, which has been
of good use to enrich the understanding of the
learners, without overloading their memories. The
itxt subjoined here will show that our Yea is yea,
and oar Nay, nay. To make this the more easy,
the several sections under each article may be
allotted to several catechumens.
Bat another thing I aim at, (and indeed the chief,)
is to promote the knowledge of the Scriptures. Di-
vine truths, methinks, sound best in divine lan-
^age ; and the things which God has revealed to us
ky his Sinrii, cannot be conveyed in a more safe and
proper vehicle, than by t|ie words which the Holy
Ghost teaches, (I Cor. ii. 10, 13.) which, though I
would be far from superstitiously tying myself or
others to, yet, I confess, I cannpt but think tbey
should be prefprred, I have often observed how tbe
evangelist rectifies a mistake which rQse upon a say-
ing of Christ's, only by repeating the words spoken,
iofan xxi. 23. He said no^. He shall not dif ; but, If
J via that he tarry till / come, what is that to thee ?
He said so, and no more ; add thou not to his words.
We are directed not only to think, but to spei^h, ac-
tertUnff to his word, Isa. viii. 2Q.
It is especially profitable to acquaint children be-
times with their Bibles, and to ^how them thpir reli-
gion there. Timothy's catechism was the Scripture,
which he knew awo fipi^HQ—from his very infancy,
2 Tim. iiL 1& They who are ready and mighty in
the Scriptures, will be thoroughly furnished for
every good work, and thoroughly fortified against
every evil work« What I have here endeavoured,
inay (I hope) prove a good expedient for this pur-
pose, obliging^ myself to produce a text of Scripture
for every qaestion, it cannot be thought they should
be alike apposite. Perhaps here and there one may
be found that is diverted from its primary intention
by an allusion only, (which I think is warranted by
divers of the New-Testament quotations out of the
Old,) yet I hope there are none perverted. Were we
more conversant with the inspired writings, we
sboQld (as one of the ancients speaks) *' adore the
foloess of the Scriptures." I have quoted the texts
as concisely as I (»uld, in hopes the diligent reader,
who searches tbe Scripture daily, will be stirred up
to look further into the places referred to, which be
3k
will often find very well worth his while. To that
end, I have throughout added the book, chapter, and
verse ; which yet it is needless for them who learn
by heart to trouble themselves with.
To the service of such ministers, governors of
families, and other Christians, as shall see cause to
make use of such a help, with an entire dependence
upon the grace and blessing of God, for the accept-
ableness and usefulness of it, this small oblation is
humbly tendered, by one who is earnestly desirous
to increase in Scripture knowledge, and ambitious
of the honour of being any way instrumental to
p paga 1 . Matth. Henry.
Postscript to the Third Edition.
I am willing to take this opportunity to advise one
thing more concerning the use of this catechism,
which I have found very beneficial, viz. That the
learners be pnt in their answers to turn the question
into a proposition, which they vrill easily do vrith a
little direction. Example, — ^Is man a reasonable crea-
ture ? Yes : man is a reasonable creature ; for tiiere
is a spirit in man, &o. And this will lead them, when
the question gives occasion for it, to make applica-
tion to themselves. Again, Is your business in the
world to serve the flesh ? No : it is not my business
in the world to serve the fl^h ; for we are not debtors
to the flesh.
SCRIPTURE CATECHISM.
Q. 1. What is the chief end of man?
A. Man's chief end is to glorify God, and enjoy
him for ev^r.
^
1. Is man a reasonable creature? Yes : for there
is a spirit in man, and the inspiration of the Al-
mighty giveth him understanding, Job xxxii. 8.
Has he greater capacities than the brutes ? Yes : for
God teacheth us more than the beasts of the earth,
and maketh us wiser than the fowls of heaven. Job
XXXV. 11,
2. Is man his own maker ? No : it is God that
hath made us, and not we oursehres, Ps. c. 3. Is he
then his own master ? No : there is a Lord over us,
Ps. xii. 4. Is he his own carver? No : should it be
according to thy mind. Job xxxiv. 33. Is he his own
end ? No : for none of us lives to himself, or dies
to himself, Rom, xiv. 7,
3. Is it your business in the world to serve the
flesh? No: for we are not debtors to the flesh, that
we should live after the flesh, Rom. viii. 12. Is it
to pursue the world ? No : for we are not of the
world, John xvii. 16.
4. I9 your happinesji bound up in the creature 7
806
A SCRIPTURE CATECHISM.
No : for all is vanity and vexation of spirit, Eccl. i.
14. Will the riches of the world make yon happy ?
No : for a man's life consisteth not in the abundance
of the things which he possesseth, Lake xii. 15.
Will the praise and applause of men make you
happy ? No : for it is vain-glory. Gal. v. 26. Will
sport and pleasure make yon happy ? No : for the
wise man said of laughter, It is mad, and of mirth,
What doth it ? Eccl. ii. 2. Can the gain of the world
make you happy ? No : for what is a man profited, if
he gain the whole world, and lose his own soul ?
Matt. xvi. 26.
5. Is God then your chief end ? Yes : for of him,
and through him, and to him, are all things, Rom. xi.
36. Were yon made for him? Yes: this people
have I formed for myself, Isa. xliii. 21 . Were you re-
deemed for him? Yes : ye are not your own, for ye
are bought with a price, I Cor. vi. 19, 20.
6. Is it your chief business to glorify God ? Yes :
we must glorify God in our body and in our spirit,
which are God's, 1 Cor. vi. 20. Must this be ulti-
mately designed in ail our actions ? Yes : do all to
the glory of God, 1 Cor. x. 31. Is God glorified by
our praises? Yes: he that offers praise, glorifies
me, Ps. 1. 23. And is he glorified by our works ?
Yes: herein is my Father glorified, that ye bear
much fruit, John xv. 8.
7. Is God your chief good ? Yes : for happy is
the people whose God is the Lord, Ps. cxliv. 16.
Does all good come from him ? Yes : for with him
is the fountain of life, Ps. xxxvi. 9. And is all good
enjoyed in him ? Yes : the Lord is the portion of
my inheritance, and of my cup, Ps. xvi. 5.
8. Is it your chief happiness then to have God's
favour? Yes : for in his favour is life, Ps. xxx. 5.
Is that the most desirable good ? Yes : for his lov-
ing-kindness is better than life, Ps. Ixiii. 3. Do you
desire it above any good ? Yes : Lord, lift thou up
the light of thy countenance upon us, Ps. iv. 6, 7.
And should you g^ve all diligence to make it sure ?
Yes : herein we labour, that whether present or ab-
sent, we may be accepted of the Lord, 2 Cor. v. 9.
9. Is communion with God in grace here the best
pleasure ? Yes : it is good for me to draw near to
God, Ps. Ixxiii. 28. Is the vision and fruition of
God in glory hereafter the best portion ? Yes : for
in his presence there is fulness of joy, Ps. xvi. 11.
Will you therefore set your heart upon this chief
good ? Yes : Lord, whom have I in heaven but thee?
and there is none upon earth that I desire besides
thee ; when my flesh and my heart fail, God is the
strength of my heart, and my portion for ever, Ps.
Ixxiii. 25,26.
Q. 2. What rule ha» Gad given to direct ue how we
may glorify and enjoy him ?
A. The word of God (which is contained in the
Scriptures of the Old and New Testament) is the
only rule to direct us how we may glorify and enjoy
him.
1 . Do we need a rule to direct us to our chief end ?
Yes : for we all like sheep have gone astray, Isa.
liii. 6. Could we not find it out of ourselves ? No :
for man is bom like the wild ass's oolt. Job xi. 12.
2. Is divine revelation necessary to religion 7 "Yes :
for faith comes by hearing, and hearing by the word
of God, Rom. x. 17. Is not the light of natare suffi-
cient without it? No: for the world by wisdom
knew not God, 1 Cor. i. 21. Has God therefore
given us a revelation ? Yes : he hath showed thee,
O man, what is good, Mic. vi. 3. Was there reve-
lation from the beginning ? Yes : at sundry times,
and in divers manners, God spake unto the fathers,
Heb. i. 1.
3. Are the Scriptures of the Old and New Testa-
ment the word of God, and a divine revelation?
Yes: for all Scripture is given by inspiration of
God, 2 Tim. ili. 16. Were they indited by the blessed
Spirit ? Yes : for holy men of God spake as they
were moved by the Holy Ghost, 2 Pet i. 21. Were
they confirmed by miracles ? Yes : God also bear-
ing them witness both with signs and wonders,
Heb. ii. 4. Do they recommend themselves 7 Y'^es :
for the word of God is quick and powerful, Heb. iv.
12. Is not the Bible then a cheat put apon the
world ? No : for these are not the words of him that
hath a devil, John x. 21.
4. Was the book of the Scripture written for our
use? Yes: whatsoever things were written afore-
time, were written for our learning, Rom. xv. 4.
And is it of great use ? Yes : for it is profitable for
doctrine, for reproof, for correction, for instmction
in righteousness, 2 Tim. iii. 16.
6. Are the Scriptures the great support of our re-
ligion ? Yes : for we are built upon the foundation
of the apostles and prophets, Eph. ii. 20. Are they
the standing rule of our faith and practice ? Yes ;
we must have recourse to the law and to the testi*
mony, Isa. viii. 20. Are they the only mle ? Yes;
for other foundation can no man lay, 1 Cor. iii. ii
Are they our guide ? Yes : for the commandme
is a lamp, and the law is light, Prov. vi. 23. 1>
they show us the way to heaven and happiness
Yes : for in them we think we have eternal life, a
they are they which testify of Christ, John v. 39.
6. Are the Scriptures our oracle which we m
consult ? Yes : What is written in the law, how rea
est thou? Luke x. 26. Are they our toaohsto
which we must try by ? Yes : if they speak not a
cording to this word, it is because there is no lig
in them, Isa. viii. 20. Are they the weapons of o
spiritual warfare ? Yes : Get Uiee hence, Satan, f<
it is written. Matt. iv. 10. Eph. vi. 17.
7. Is. the written word a sufficient rule T Yes : fd
the law of the Lord is perfect, Ps. xix. 7. Is tt plainl
A SCRIPTURE CATECHISM.
867
Yes : for the word is nigh thee, Rom. x. 8. Is the
cbmch's authority tiie rule of our faith ? No : for
oar faith shoald not stand in the wisdom of men,
1 Cor. ii. 5. May we depend upon unwritten tradi-
tions? No: for we must refuse profane and old
wives' fables, 1 Tim. iy. 7.
8. Will the written word be the rule of our judg-
ment hereafter ? Yes: for we must be judged by
the law of liberty. Jam. ii. 12. Ought we therefore
to be ruled by it now ? Yes : as many as walk ac-
cording to this rule, peace shall be on them. Gal. vi.
16. And to be comforted by it ? Yes : for through
patience and comfort of the Scriptures we have hope,
Rom. XT. 4.
9. Are the Scriptures to be translated into vulgar
toDgues ? Yes : for we should hear them speak in
oor tongues the wonderful works of God, Acts ii. 11.
And must we study them? Yes : Search the Scrip-
tures, John T. 39. And labour to understand them ?
Yes: Understandest thou what thou readest? Acts
Tiii. 30. And must we rest satisfied with this reve-
lation of God's will? Yes: for if we believe not
Moses and the prophets, neither would we be per-
snaded though one rose from the dead, liuke xvi.
31. Is it a great affront to God to neglect his word ?
Yes : I have written unto them the great things of
my law, but they were counted as a strange thing,
Hos. viii. 12.
10. Must little children get the knowledge of the
Scripture ? Yes : Timothy is commended for this,
that from a child he knew the Holy Scriptures,
2 Tim. iii. 15. And must their parents instruct
them therein ? Yes : they must teach them diligently
onto their children, and talk of them, Deut. vi. 7.
11. Must we all love the word of God? Yes: O
how love I thy law ! And must we meditate therein ?
Yes : It is my meditation all the day, Ps. cxix. 97.
And will this be to our own advantage ? Yes : for it
h able to make us wise to salvation, 2 Tim. iii 15.
Q. 3. What do the Scriptures principally teach ?
A. The Scriptures principally teach, what man
» to believe concemiog God, and what duty God
requires of man.
1. Is it necessary that we have a faith concerning
Ood? Yes : for he that comes to God must believe
that he is, and that be is the rewarder of them that
<iiligent]y seek him, Heb. xi. 6. Can we have that
faith without being taught ? No: for how shall they
believe in him of whom they have not heard ? Rom.
x- 14. And have they not heard ? Yes : verily their
iDond went into all the earth, an4 their words to the
ends of the world, Rom. x. 18. .
2. Is not the knowledge of God a great privilege ?
Yes : for this is life eternal, to know thee the only
tmc God, John xvii. 3. Is it not the best knowledge ?
Yes : for the knowledge of the Holy is understand-
ing, Prov. ix. lO. Does the Scripture teach us that
3i 2
knowledge ? Yes : for if we receive those words, and
hide those commandments with us, then shall we
understand the fear of the Lord, and find the know-
ledge of God, Prov. ii. 1, 5.
3. Do not the works of creation prove that there
is a God ? Yes : for we understand by the things
that are made his eternal power and godhead, Rom.
i. 20. And do not the works of providence prove it?
Yes : for verily there is a God that judgeUi in the
earth, Ps. Iviii. 11. But do not the Scriptures
tell us best what God is ? Yes : for no man hath
seen God at any time, the only-begotten Son, which
is in the bosom of the Father, he hath declared him,
John i. 16.
4. Are we all concerned to get the knowledge of
God ? Yes : we should all know him, from tlie
least even to the greatest, Heb. viii. 11. Must chil-
dren get that knowledge ? Yes : I write unto yon
little children because you have known the Father,
1 John ii. 13. And must we all (pow in that know-
ledge 1 Yes : we must follow on to know the Lord,
Hos. vi. 3.
5. Are we to believe what the Scripture reveals
concerning God ? Yes : for these things are written
that we may believe, John xx. 31. And must we
believe all that the Scripture reveals ? Yes : Believ-
ing all things which are written in the law and the
prophets. Acts xxiv. 14. Must we believe that
which is not revealed ? No : for the things of God
knows no man, but the Spirit of God, 1 Cor. ii. 11.
6. Does God require duty of man ? Yes : for unto
man he said. Behold the fear of the Lord, that is
wisdom ; and to depart from evil, that is understand-
ing, Job xxviii. 28. Is it enough to believe the
truth revealed, if we do not the duty that is required ?
No: for faith without works is dead, James ii. 26. Is
it enough to do the duty required^ though we do not
believe the truth revealed ? No : for he that believ-
eth not God, hath made him a liar, 1 John v. 10.
7. Does the Scripture teach us what duty God re-
quires ? Yes : He has showed thee what the Lord
thy God requires of thee, Mic. vi. 8. And must we
do the duty that the Scripture teaches ? Yes : we
must observe to do according to all that is written
therein, and not turn from it to the right hand, or
to the left. Josh. i. 7. Must this obedience always
accompany faith ? Yes : for they which have be-
lieved in God must be careful to maintain good
works, Tit iii. 8.
Q.4. What ig God?
A. God is a Spirit, infinite, eternal, and unchange-
able in his being, wisdom, power, holiness, justice,
goodness, and truth.
1. Is God a Spirit ? Yes : for Christ himself has
said, God is a Spirit, John iv. 24. Is he a pure
Spirit? Yes: for God is light, and with him is no
darkness at all, 1 John i. 5. Has he a body as we
866
A SCRIPTURE CATECHISM.
have \ No : Hast thou eyes of flesh ? or seest thou
as a man seeth ? Joh x. 4. Can he be seen with
bodily eyes? No: for he is one whom no man
hath seen, or can see, 1 Tim. yi. 16. Arb not the
angels spirits ? Yes : he maketh his angels spirits,
Ps. civ. 4. Are not the souls of men spirits ? Yes :
for he formeth the spirit of man within him, Zech.
xii. 1. But is God a Spirit like unto them ? No :
for he is the Father of spirits, Heb. xii. 9.
2. Is God infinite ? Yes : for we cannot by search-
ing find out God, Job xi. 7. Is he contained in any
place ? No : for the heaven of heavens cannot con-
tain him, 1 Kings viii. 27. Is he every where pre-
sent ? Yes : for whither can we go from his Spirit,
or flee from his presence ? Ps. cxxxix. 7. Can any
hide himself in secret places that God shall not see
him ? No : for do not I fill heaven and earth, saith
the Lord, Jer. xxiii. 24.
3. Is God eternal ? Yes : from everlasting to ever-
lasting, thou art God, Ps. xc. 2. Had he beginning
of days ? No : for he is the Ancient of days, Dan.
vii. 9. Shall there be any end of his life ? No :
for he is the same, and his years have no end, Ps.
cii. 27. Is there with him any succession of time ?
No : for his days are not as the days of man. Job x.
5. Can he die ? No : he is the only potentate, that
hath immortality, 1 Tim. vi. 16.
4. Is God unchangeable ? Yes : for he is the Fa-
ther of lights, with whom is no variableness, nor
shadow of turning. Jam. i. 17. Is there any decay
of his perfections ? No : for he fainteth not, neither
is weary, Isa. xl. 528. Is there any alteration in his
counsels ? No : for he is not a man that he should
repent, 1 Sam. xv. 29. Is it well for us that he is
unchangeable ? Yes : I am the Lord, I change not,
therefore ye sons of Jacob are not consumed, Mai.
111. 6.
5. Is God infinite in his being? Yes: for he has
said, I AM THAT I AM, Exod. iii. 14. Is he self-
existent? Yes : for the Father hath life in himself,
John V. 26. Is he the best of beings ? Yes : for who
is a God like unto him? Exod. xv. 11. Is he the
first of causes ? Yes : for he is the Father, of whom
are all things, and we in him, 1 Cor. viii. 6. Is he
the highest of powers? Yes: for he is King of
kings, and Lord of lords, 1 Tim. vi. 15.
6. Is he a God of perfect knowledge ? Yes : for
his understanding is infinite, Ps. cxlvii. 5. Can
any thing be hid from him ? No : for all things are
naked and opened unto the eyes of him with whom
we have to do, Heb. iv. 13. Does he know things
to come ? Yes : for he declareth the end from the
beginning, Isa. xlvi. 10. Does he know our hearts?
Yes: for he understandeth our thoughts afar off*,
Ps. cxxxix. 2. Does he know all our actions?
Yes : for his eyes are upon the ways of man, Job
xxxiv. 21.
7. Is God infinitely wise ? Yes : for wisdom and
might are his, Dan. ii. 20. Are all his works wisely
done ? Yes : in wisdom he hath made them all, Ps.
civ. 24. And particularly the work of redemptioD ?
Yes: for it is the wisdom of God in a mystery »
1 Cor. ii. 7. Can the wisdom of God's counsels be
fathomed? No: O the depth of the riches of the
wisdom and knowledge of God ! Rom. xi. 33.
8. Is he a God of power? Yes : God hath spoken
once, twice have I heard this, that power belongeth
unto God, Ps. Ixii. 11. Is he Almighty? Tes: he
is the Lord God Almighty, Rev. xv. 3. Is bis power
irresistible ? Yes : for none can stay his hand, Dan.
iv. 35. Is his sovereignty incontestable ? Yes : for
he giveth not account of any of his matters. Job
xxxiii. 13. Is any thing too hard for him ? No :
for with God all things are possible, Matt. xix.
26.
9. Is he a God of perfect holiness ? Yes : for holy,
holy, holy, is the Lord of hosts, Isa. vi. 3. Is there
iniquity with God? No: he is of purer eyes than
to behold iniquity, Heb. i. 13. Is this his glory?
Yes: for he is glorious in holiness, Exod. xv. 11.
And must we give him the glory of it ? Yes : give
thanks at the remembrance of his holiness, Ps. xxx.
4. And must we study herein to resemble him?
Yes : Be ye holy, for I am holy, 1 Pet. i. 16.
10. Is he a just and righteous Governor ? Yes :
the Lord is righteous in all his ways, Ps. exlv. 17.
Did he ever do wrong to any of his creatures ? No :
there is no unrighteousness in him, Ps. xcii. 15.
And does justice please him ? Yes : the righteous
Lord loveth righteousness, Ps. xi. 7.
11. Is he a merciful God? Yes: he is the Lord,
the Lord God, merciful and gracious, Exod. xxxiv.
6. And a good God? Yes: thou art good, and
dost good, Ps. exix. 68. Is he universally good ?
Yes : for he is good to all, and his tender mercies
are over all his works, Ps. cxlv. 9. Is he in a
special manner good to his own people ? Yes : for
truly God is good to Israel, Ps. Ixxiii. 1, And
should we acquaint ourselves with his goodness?
Yes: O taste, and see that the Lord b good, Ps.
xxxiv. 8.
12. Is he a God of truth ? Yes : the truth of the
Lord endures for ever, Ps. cxvii. 2. Will he per-
form all his promises ? Yes : for he is faithful that
hath promised, Heb. x. 23. Is there any danger of
his deceiving us ? No : it is impossible for God to
lie, Heb. vi. 18.
13. Is this a complete description of God ? No :
for, lo, these are but parts of his ways ; and how
little a portion is heard of him! Job xxvi. 14.
Must we therefore always speak of God with reve-
rence ? Yes : for behold God is great, and we know
him not. Job xxxvi. 26. And must we pray to him
to teach us what we shall say ? Yes : for we can-
not order our speech by reason of darkness. Job
xxxvii. 19.
A SCRIPTURE CATECHISM.
869
Q. 5. Are there more gods than one.
A. There is but one only, the living and true God.
1. Are there many gods? No: for though there
be that are called gods, yet there is but one God,
1 Cor. Tiii. 6, 6. Can there be but one? No: for
he has said, I am God, and there is none else ; I am
God, and there is none like me, Isa. xlvi. 0. Are
yon sure there is but one ? Yes : for the Lord our
God is one Lord, and there is none other but he,
Mark xii. 29, 32.
2. Is the God whom we serve that one God?
Tes : for Jehovah he is God, Jehovah he is God,
1 Kings xviii. 39. Is he infinitely above all pre-
tenders? Tes: for he is a great King above all
gods, Ps. xcT. 3. Is he God alone ? Yes : O Lord
of hosts, God of Israel, thou art the God, even thou
alone, Isa. xxxvii. 16. Are all other gods false
gods? Yes: for all the gods of the nations are
idols, but the Lord made the heavens, Ps. xevi. 6.
3. Is our God the true God ? Yes : the Lord he is
the true God, Jer. x. 10. Is he the only true God ?
Yes : this is life eternal, to know the only true God,
John xvii. 3. Is he the living God? Yes: the
hring God, and an everlasting King, Jcr. x. 10. Is
kethe Sovereign Lord? Yes: for he is God over
all, blessed for evermore, Rom. ix. 5. Is this one
God enough? Yes: for he is God All-sufficient,
Gen. xvii. 1.
4. Is the Lord Jehovah the maker of all things ?
Tes : he is the everlasting God, even the Lord, the
Creator of the ends of the earth, Isa. xl. 28. Is he
yoor Maker ? Yes : he is the Lord our Maker, Ps.
xcv. 6. Is he the owner of all things ? Yes ; for
ke is the most high God, possessor of heaven and
earth. Gen. xiv. 19. Is he your rightful owner?
Tes : we are the people of his pasture, and the sheep
of his hand, Ps. xcv. 7. Is he the ruler of all things?
Tes : for his kingdom ruleth over all, Ps. ciii. 19.
Is he your ruler? Yes: O Lord, truly I am thy
servant, I am thy servant, Ps. cxvi. 16. Is he the
benefactor of all the creatures ? Yes : for he giveth
to all life, and breath, and all things. Acts xvii. 25.
Is be your benefactor? Yes: for he daily loadeth
V with his benefits, Ps. Ixviii. 19. Shall he there-
lore be yours by your own consent ? Yes : O God,
thou art my God, Ps. Ixiii. 1.
Q. 6. How many persons are there in the Godhead?
A. There are tbree persons in the Godhead ; the
Father, the Son, and the Holy Ghost ; and these
three are one God ; the same in substance, equal in
power and glory.
I. Are there three gods? No: for the Lord is
one, and his name one, Zech. xiv. 9. Is there more
than one person in the Godhead ? Yes : for God
said. Let us make man, Gen. i. 26. Are there dis-
tioct persons in tlie Godhead ? Yes : for h6 who
is the brightness of his Father's glory, is the express
image of his person, Heb. i. 3. Are there three
persons in the Godhead ? Yes : for there arc three
that bear record in heaven, the Father, the Word,
and the Holy Ghost, 1 John v. 7.
2. Is the Father God ? Yes : for there is one God
and Father of all, Eph. iv. 6. Is Jesus Christ the
Word ? Yes : his name is called the Word of God,
Rev. xix. 13. Is the Word God ? Yes : for in the
beginning was the Word, and the Word was with
God, and the Word was God, John i. 1. Is the Holy
Ghost a divine person ? Yes : for the Spirit search-
eth all things, 1 Cor. ii. 10.
3. Is it the personal property of the Father to be-
get the Son ? Yes : Thou art my Son, this day have
I begotten thee, Ps. ii. 7. Is it the personal pro-
perty of the Son to be begotten of the Father ? Yes :
for he is the only-begotten of the Father, John i. 14.
Is it the personal property of the Holy Ghost to
proceed from the Father and the Son ? Yes : for
Christ says, I will send you the Comforter, even the
Spirit of truth, which proceedeth from the Father,
John XV. 26.
4. Are these three one God ? Yes : for it is said
expressly, these three are one, 1 John v. 7. Are
they the same in substance, and equal in power and
glory ? Yes : for Christ says, I and my Father are
one, John x. 30. Can this doctrine be measured by
reason ? No : for flesh and blood hath not revealed
it to us, Matt xvi. 17. But ought we to believe it ?
Yes : for we are baptized in the name of the Father,
and of the Son, and of the Holy Ghost, Matt,
xxviii. 19. and we are blessed with the grace of
the Lord Jesus Christ, the love of God, and the
communion of the Holy Ghost, 2 Cor. xiii. 14. And
ought we to improve it? Yes : that we all may be
one, as the Father is in Christ, and he in the Father,
that we also may be one in them, John xvii. 21 .
Q. 7. What are the decrees of God?
A. The decrees of God are his eternal purposes,
according to the counsel of his own will : whereby
for his own glory he hath fore-ordained whatever
comes to pass.
' 1. Does God dispose of all things that come to
pass ? Yes : My times are in thy hand, Ps. xxxi.
15. Does he do it according to his own will : Yes :
for he hath done whatsoever he pleased, Ps. cxv.
2. Can any control his will? No: for he doth
according to his will in the armies of heaven, and
among the inhabitants of the earth, Dan. iv. 35.
Has he determined before what he will do ? Yes :
for known unto God are all his works, from the
beginning of the worid. Acts xv. 18.
2. Is there a counsel then in all the will of God ?
Yes : for he worketh all things after the counsel of
his own will, Eph. i. 11. Is it an eternal counsel ?
Yes : for it was ordained before the world, I Cor.
870
A SCRIPTURE CATEC/IISM.
ii. 7. Isitfree? Yes: Even so Father, for so it seemed
good in thy sight. Matt. xi. 26. Is it unchangeable ?
Yes : the counsel of the Lord standeth for ever, Ps.
xxxiii. 11. Is it for his own glory ? Yes : that we
should be to the praise of his glory, Eph. i. 12.
Were all the events of time ordained from eter-
nity? Yes: He performeth the thingthat is appointed
for me. Job xxiii. 14. Does any thing come to
pass by chance } No : for the lot is cast into the lap ;
but the whole disposing thereof is of the Lord, Prov.
xvi. 33. Does every thing come to pass as God
has ordained it ? Yes : for there are many devices
in a man's heart ; nevertheless the counsel of the
Lord, that shall stand, Prov. xix. 21.
4. Can we search out God's counsels ? No : for
his judgments are a great deep, Ps. xxxvi. 6. Ought
we not therefore to acquiesce in them? Yes: Here
am I, let him do to me as seemeth good unto him, 2
Sam. XV. 26. May we question God's proceedings ?
No: for his thoughts are above our thoughts, Isa.
Iv. 9.
Q. 8. How does God execute his decrees ?
A. God executes his decrees in the works of
creation and providence.
1. Shall all God's decrees be executed? Yes:
for the Lord of hosts hath sworn, surely as I have
thought, so shall it come to pass, Isa. xiv. 24. Can
any of them be defeated ? No: forthe Lord of hosts
hath purposed, and who shall disannul it ? Isa. xiv.
27. Did God execute his decree in the work of
creation ? Yes : he hath created all things, and for
his pleasure they are and were created, Rev. iv. 11.
And does he execute his decrees in the works pf
Providence? Yes: for out of the mouth of the Most
High both evil and good proceed. Lam. iii. 36.
2. Did God begin to work in the creation of the
world ? Yes : Thou, Lord, in the beginning didst lay
the foundations of the earth, Heb. i. 10. Is he still
working ? Yes : for Christ says. My Father work-
eth hitherto, and I work, John v. 17. Are all his
worics copied out of his counsels ? Yes : for they
are what his hand and his counsel determine be-
fore to be done. Acts iv. 28.
3. Are God's works many ? Yes : O Lord, how
manifold are thy works! Ps. civ. 24. Are they
great ? Yes : his work is honourable and glorious,
Ps. cxi. 3. Are they perfect in their kiud ? Yes :
God is the Rock, his work is perfect, Deut. xxxii. 4.
Can they be amended ? No : whatsoever God doth,
nothing can be put to it, nor any thing taken from
it, Eccl. iii. 14. Ought they to be studied ? Yes :
They are sought out of all them that have pleasure
therein, Ps. cxi. 2. Is it a great sin to neglect them ?
Yes : because they regard not the work of the Lord,
neither consider the operation of his hands, he shall
destroy them, and not build them up, Ps. xxviii. 5.
No # for no man can find oat the work that Ood
makes from the beginning to the end, EccL iii. 11.
Can his designs in them be accounted for? No:
for his way is in the sea, and his path in Che g^reat
waters, Ps. Ixxvii. 19. But is he glorified in them ?
Yes : all his works do praise him, Ps. cxiv. 10.
. Q. 9. What is the worh of creation f
A. The work of creation is God's making all
things of nothing, by the word of his power, in the
space of six days, and all very good.
1. Did God create the world ? Yes: in the be-
ginning God created the heavens and the earth. Gen.
i. 1 . Did he create every thing in the world ? Yes :
for without him was not any thing made that was
made, John i. 3. John xii. 7—9. Did he create the
world by his word ? Yes : for through faith we un-
derstand that the worlds were framed by the ipvord
of God, Heb. xi. 3. Did all things come into being
by that word ? Yes : for by the word of God the
heavens were of old, 2 Pet iii. 5. And are they
thereby preserved in being? Yes: by the same
word they are kept in store, v, 7. Did God find any
difllculty in making the world ? No : for he spake
and it was done ; he said. Let there be light, and
there was light, Ps. xxxiii. 9. Gen. i. 3. Did he
need assistance in it ? No : for he stretcheth forth
the heavens alone, and spreadeth abroad the earth
by himself, Isa. xliv. 24.
2. Did he make all out of nothing ? Yes : for the
things which are seen were not made of the things
which do appear, Heb. xi. 13. Did he bring light
out of darkness? Yes: for God commanded the
light to shine out of darkness, 2 Cor. iv. 6. And
order out of confusion? Yes: for the earth was
without form and void, Gen. i. 2. Did he make all
in six days? Yes: for in six days the Lord made
heaven and earth, Exod. xx. 1 1 . Did God make all
well ? Yes : God saw every thing that he had
made, and behold it was very good. Gen. i. 31.
Did he make all firm? Yes: he -hath made a de-
cree which shall not pass, Ps. cxlviii. 6. And all
for himself? Yes: the Lord has made all things
for himself, Prov. xvi. 4.
3. Did God make all things by Jesus Christ ?
Yes : for by him also he made the worlds, Heb. i. 2.
and created all things by Jesus Christ, Eph. iii. 9.
Col. i. 16. John i. iii. Did God manifest his own
perfections in the work of creation ? Yes : for the
heavens declare the glory of God, Ps. xix. 1. Must
we give him the glory of this work ? Yes : we must
worship him that made the heaven and the earth.
Rev. xiv. 7. Most we give him thanks for his crea-
tures ? Yes : every creature of God is good, and to
be received with thanksgiving, 1 Tim. iv. 4. May
we be encouraged by the work of creation to trast in
God? Yes: My help cometh from the Lord which
4. Can all God's works be thoroughly discovered ? | made heaven and earth, Ps. cxxi. 2.
A SCRIPTURE CATECHISM.
871
4. Did God create the angels ? Yes : He maketh
his aogrels spirits, Heb. i. 7. Are tbey attendaots
upon him? Yes: thousand thousands minister
onto him, and teo thousand times ten thousand
stand before him, Dan. vii. 10. Are they employed
for the good of the saints? -Yes: they are sent
forth to minister for them which shall be heirs of
salvation, Heb. i. 14. Have true believers commu-
nion with them in faith, hope, and love ? Yes : for
we are come to an innumerable company of angels,
Heb. xii. 22.
5. Did all tbe angels continue in their integrity ?
No: There were angels that left their first state.
Jade 6. Is it probable that they who fell, fell by
pride ? Yes : for tbey that are lifted up with pride,
fall into the condemnation of the devil, 1 Tim. iii.
6. Were they panisbed for their sin ? Yes : God
spared not the angels that sinned, but cast them
down to hell, 2 Pet. ii. 4.
Q. 10. How did God create man ?
A. God created man male and female, after his
ima^e, in knowledge, righteousness, and holiness,
with dominion over the creatures.
1. Is man God's creature ? Yes : for we are also
his offspring. Acts xvii. 28. Were our first parents
the work of his hands? Yes: male and female
created he them, and called their name Adam, Gen.
V. 2. Was man made with a consultation ? Yes :
for God said, LiCt us make man, Gen. i. 26. Do all
tbe children of men descend from Adam and Eve ?
Yes : for God bas made of one blood all nations of
men. Acts xvii. 26. . .^
2. Was man's body at first made out of the earih ?
Yes : God made man of the dust of the ground, Gen.
ii. 7. And are our bodies of the earth earthy ? Yes :
for I also am formed out of the clay, Job xxxiii. 6.
Batare they not curiously wrought? Yes: for I am
fearfully and wonderfully made, Ps. cxxxix. 14.
Is God tbe former of our bodies? Yes: Thou hast
clothed me with skin and flesh, and fenced me with
bones and sinews. Job x. 11. Is he the author of
our senses ? Yes : the hearing ear, and seeing eye,
tbe Lord has made, even both of them, Prov. xx. 12.
3. Is God the Father of our spirits ? Yes : for he
breathed into man's nostrils the breath of life, Gen.
ii. 7. Has God given each of us a soul ? Yes : The
Lord liveth that made us this soul, Jer. xxxviii. 16.
b it a rational soul ? Yes : for the spirit of a man
is the candle of the Lord, Prov. xx. 27. Is it im-
mortal ? Yes : for the spirit of a man goes upward,
Ecci. iii. 21. Does it die with the body ? No: for
when the dost returns to the earth as it was, the
Spirit returns to God who gave it, Eccl. xii. 7. Is
God then the Sovereign of the heart ? Yes : for he
has said. Behold, all souls are mine, Ezek. xviii. 4.
)f Qst we therefore commit our souls to him ? Yes :
Into thine hand I commit my spirit, Ps. xxxi. 5.
4. Was man made after God's image? Yes:
God created man in his own image, Gen. i. 27. Did
that image consist in knowledge ? Yes : for we are
renewed in knowledge after the image of him that
created us. Col. iii. 10. Did it consist in righteous-
ness and true holiness ? Yes : for the new man after
God is created in righteousness and true holiness,
Eph. iv. 24. Was there in man at first a perfect
purity and freedom from sin ? Yes: Thou wast per-
fect in thy ways from the day that thou wast created,
Ezek. xxviii. 15. compare xvi. 13. Was there in
him a perfect rectitude and disposition to good?
Yes : for God made man upright, Eccl. vii. 29. Are
there some remains of God's image still upon man ?
Yes : for men are made after the similitude of God,
Jam. iii. 9. Was man made with a dominion over
the creatures ? Yes : for thou hast put all things
under his feet^ Ps. viii. 6. Have we not reason to
admire God's favour to man ? Yes : Lord, what is
man, that thou art mindful of him 7 Ps. cxiiv. 3.
Q. 11. What are God^sworJu of providence?
A. God's works of providence are his most holy,
wise, and powerful preserving and governing all bis
creatures, and all their actions.
1. When God had made the world, did he leave
it to itself? No : for he upholdeth all things by the
word of his power, Heb. i. 3. Does he see to the whole
creation? Yes : for the eyes of the Lord are in every
place, Prov. xv. 3. Does he condescend to take
notice of his creatures? Yes: he humbleth him-
self to behold the things that are in heaven and in
the earth, Ps. oxiii. 6. Is any thing at a distance
from him ? No : for he is not far from every one of
us, Acts xvii. 27. Does he look on as one uncon-
cerned ? No : for his eyes behold, and his eyelids
try, the children of men, Ps. xi. 4.
2. Does God look after the world of angels ? Yes :
for he maketh peace in his high places. Job xxv. 2.
Does he look after this lower world ? Yes : for the
eyes of all wait upon him, Ps. oxlv. 15. Does he
take care of the fowls? Yes : our heavenly Father
feedeth them, Matt. vi. 26. What ! even the spar-
rows? Yes : not one of them shall fall to the ground
without our Father, Matt. x. 29. What! and the
ravens? Yes: he feeds the young ravens which
cry, Ps. cxlvii. 9. Is he the Protector and Bene-
factor of all the creatures ? Yes : Thou preservest
them all, Neh. ix. 6. Is he man's Protector and
Benefactor? Yes: for in him we live, and move,
and have our being. Acts xvii. 28. Do we depend
upon God for tbe support of our life ? Yes : for he
holdeth our soul in life, Ps. Ixvi. 9. And for the com-
forts of life ? Yes : for he giveth us rain from
heaven, and fruitful seasons, filling our hearts with
food and gladness, Acts xiv. 17. And do we depend
upon him for the safety of our life ? Yes : he keep-
eth all our bones, Ps. xxxiv. 20. And for the con-
972
A SCRIPTURE CATECHISM.
tinaance of life ? Yes : for be is tbjr lifd^, and the
length of thy days, Deut xxx. 20.
3. Does God govern all things ? Tes : his king-
dom raleth over all, Ps. ciii. 19. Does he govern
the holy angels ? Yes : fbr they do his command-
ments, Ps. ciii. 20. Does he govern the heavenly
bodies ? Yes : the stars in their courses fought
against Sisera, Judg. v. 20. Does he govern the
power of the air ? Y^s : stormy winds fulfil his word,
Ps. cxlviii. 8. Does he order what weather it shall
be ? Yes : for he saith to the snow, Be thou u|K>n
the earth. Job xxxvii. 6. And does he gOvem the
inferior creatures ^ Yes : he spake, and locusts came,
Ps. cv. 34. Can he command them ? Yes : I have
commanded the ravens to feed thee, 1 Kings xvii. 4.
Can he control them? Yes: he shut the lions'
mouths, Dan. vi. 22. Has he a sovereign dominion
over the whole creation? Yes: fbr the Lord of
hosts is his name, Isa. xlvii. 4.
4. Does God govern the children of men ? Yes :
the Most High ruleth in the kingdom of men, Dan.
iv. 32. Does he govern kings ? Yes : ^or the king's
heart is in the hand of the LordyProv. xxi. 1. And
does he govern kingdoms ? Yes : for he is the Go-
vernor among the nations, Ps. xxii. 28. And fami-
lies too ? Yes : for except the Lord build the house,
they labour in vain that build it, Ps. cxxvii. 1.
Does he govern great men ? Yes : for God is the
judge, he puts down one, and sets up another, Ps.
Ixxv. 6, 7. And mean men too ? Yes : for every
Inan's judgment proceedeth from the Lord, Prov.
xxix. 26. Can man make his own fortune ? No :
for the way of man is not in himself, neither is it in
man that walketh, to direct his steps, Jer. x. 23.
When man purposes, does God dispose ? Yes : a
man's heart deviseth his way, but the Lord directeth
his steps, Prov. xvi. 9. Do all comforts and crosses
come from God's hand ? Yes : for he has said, I
make peace, and create evil ; I the Lord do all these
things, Issc. xlv. 7. Does God's providence extend
itself to the smallest things ? Yes : The very hairs of
your head are all numbered. Matt x. 30.
5. Is God's government holy ? Yes : he is holy
in all his works, Ps. cxlV. 17. Is it wise ? Yes : he
is wonderful in counsel, and excellent in working,
Isa. xxviii. 29k Is it powerful ? Yes*, for when
he giveth quietness, who then can make trouble.
Job xxxiv. 29. Is it rightful ? Yes : God is greater
than man. Job xxxiil. 12. Is it just } Yes : for
shall not the Judge of all the earth do right ? Gen.
xviii. 25. Does God sometimes reward and punish
in this life ? Yes : the righteous shall be recom-
pensed in the earth, much more the wicked and the
sinner, Prov. xi. 31. But does he always? No:
for all things come alike to all, Eccl. ix. 1, 2.
6. Does God govern the world (br the good of his
church ? Yes : for Jacob my servant's sake, and
Israel mine elect, I have called thee by thy name.
Isa. xlv. 4; Is the government of the world com -
mitted to the Lord Jesus ? Yes : for he is he^d
over ail things unto the church, Eph. i. 22. And is
all ordered for God's glory ? Yes : for the Lord
alone shall be exalted, Isa. ii. 11. Is it a comfort
to good men that God governs the world ? Yes :
The Lord reigns, let the earth rejoice, Ps. xcvii. 1.
Is it a terror to the wicked ? Yes : The Lord reigns,
let the people tremble, Ps. xcix. 1. Ought we to
give him the praise of it ? Yes : Hallelujah, the
Lord God omnipotent reigns. Rev. xix. 6.
Q. 12. What spetial act of providence did God
exercise towards man in the estate wherein ke was
created i
A. When God had created man, he entered into
a covenant of life with him, upon condition of per-
fect obedience, forbidding him to eat of the tree of
knowledge of good and evil, upon pain of death.
1. Did God make man happy as well as holy >
Yes : for he put him into the garden of Eden, Gen.
ii. 15. Did he provide comfortably for him ? Yes :
for he said, I will make him a help meet for him.
Gen. ii. 18. Did he admit him into communion
with himself ? Yes : fOr he then blessed the seventh
day, and sanctified it. Gen. ii. 3. Was God well
pleased In him ? Yes : for his delights were with
the sons of men, Prov. viii. 31.
2. Did God give him a laW ? Yes: the Lord God
commanded the man. Gen. ii. 16. Did he give him
a command of trial ? Yes : Of the tree of know-
ledge of^good and evil thou shalt not eat of it. Gen.
ii# 17. Did he assure him of happiness, if he obey-
ed ? Yed : for of every tree in the garden (even the
tree of life) thou mayest freely eat. Gen. ii. 16. Did
he threaten death upon his disobedience ? Yes :
for in the day thou eatest thereof, thou shalt surely
die, Gdn. ii. 17.
3. Was this God's covenant with Adam ? Yes :
for we read of those who, like Adam, transgressed
the covenant, Hos. vi. 7. niarg. Was, Do this and
live, one branch of that covenant ? Yes : for the
man that doeth them, shall live in them, Gal. iii. 12.
Was, Fail and die, the other branch of the covenant?
Yes : the soul that sinneth, it shall die, Ezek. xviii.
4. Was this the covenant of innocency ? Yes : for
the law was not of faith. Gal. iii. 12. Was there a
mediator of this covenant ? No : for it is the better
covenant that is established in the hands of a Medi-
ator, Heb. viii. 6.
Q. 13. Did our first parents continue in the state
wherein they were first created ? ^
A. Our first parents being left to the freedom of
their own will, fell from the state wherein they were
created, by sinning against God.
1. Is man now in the state wherein he was cre-
ated ? No : for God made man upright ; but they
A SCRIPTURE CATECHISM.
873
lave sought out many inventions, Eccl. vii. 29. Can
Ke now say we are perfectly holy ? No : If I say I
ata perfect, that shall prove me perverse^ Job ix. 20.
Can we say we are perfectly happy ? No : for man
is k>ra to trouble. Job v. 7. Are we as we were
then ? No : man was planted a noble vine, bnt is
tamed into the degenerate plant of a strange vine,
Jer. ii. 21. Did man continue long in his state of
ionocence ? No : For man being in honour abideth
Dot, Ps. xiil. 12.
2. Did God leave man to the freedom of his own
will ? Yes : For if thou scornest, thou alone shall
bear it, Prov. ix. 12. Did God draw A.dam to sin ?
No : for Grod tempteth no man, James i. 13. Is he
any way the Anthor of sin ? No : far be it from God
tbat he should do wickedness. Job xxxiv. 10. Did
be do what was fit to be done to prevent it? Yes :
What could have been done more to my vineyard ?
Isa. y. 4. Was he obliged to do more ? No : for
maj be not do what he will with his own ? Matt
XX. 15. Does all the blame of man's sin lie upon
himself theli ? Yes : O Israel, thou hast destroyed
thyself, Hos. xiii. 9.
3. Did man fall by sinning against God T Yes :
ThoQ hast fallen by thine iniquity, Hos. xiv. 1.
Was that the beginning of sin in this world ? Yes :
for by one man sin entered into the world, Rom.
T. 12.
Q. 14. What w sin ?
A. Sin is any want of conformity nnto, or trans-
gression of, the law of God.
1. Is there a moral difference of good and evil ?
Yes: for we must cease to do evil, and learn to do
veil, Isa. i. 16, 17. Is it all alike then what we do ?
No: for God shall bring every work into judgment,
whether it be good, or whether it be evil, Eccl. xii.
14. Is there such a thing as sin in thought ? Yes :
for the thought of foolishness is sin, Prov. xxiv. 9.
May sin be committed in Word too t Yes : for in
the multitude of words there wattteth not sin, Prov.
1.19.
2. Does sin suppose a law? Yes : fbr where there
is no law, theilB is no transgression, Rom. iv. 15. and
^- 13. Is sin the breach of a law ? Yes : for sin is
the transgression of the law, 1 John ill. 4. Is it
^'s law only that can make a thing to be sin ?
Yes : For aguinst thee, thee only, have I sinned, Ps.
li. 4. Is every breach of God's law sin ? Yes : for
all aorighteousbess is sin, 1 John V. 17. Are we to
JQdge of sin by the law ? Tes : for by the law is the
knowledge of sin, Rom. iii. 20. Could we discover
MD without some law ? No : For I had not known
sin bnt by the law, Rom. vii. 7. Is the transgression
of the law of nature sin? Yes : for they that have
^t the written law, show the work of the law written
in their hearts, Rom. ii. 14, 15. But does the writ-
^^ law discover the root of sin ? Yes : I h&d not
known lust, except the law had said, Thou shalt not
covet, Rom. vii. 7.
3. Is ignorance of God sin ? Yes : He shall take
vengeance on them that know not God, 2 Thess. i.
8. Is disaffection to God's government sin ? Yes:
My people would not hearken to my voice, and Israel
would none of me, Ps. Ixxxi. 11. Is all disobedi-
ence to God's law sin ? Yes : For the wrath of God
comes upon the children of disobedience, Col. iii. 6.
Is it a sin to omit the good which God has com-
manded? Yes : for to him that knows to do good,
and doth it not, to him it is sin, Jam. iv. 17. Is it a
sin to do it negligently? Yes : for if thou doest not
well, sin lies at the door. Gen. iv. 7. Is it a sin to
do the evil which God has forbidden ? Yes : for he
has said, O do not this abominable thing which I
hate, Jer. xliv. 4. Is the inclination to evil sin ?
Yes t for St. Paul speaks of the sin that dwells in
ns> Rom. vii. 17.
4k Is sin the worst of evils ? Yes : it is an evil
thing, and a bitter, to forsake the Lord, Jer. ii. 19.
Is the sinfulness of it the worst thing in it? Yes i
for sin by the conmiandment becomes exceeding
sinful, Rom. vii. 13» Is sin worse than affliction ?
Yes : for Moses by faith chose rather to suffer affile^
tion than to enjoy the pleasures of sin, Heb. xi. 25*
Is it displeasing to God ? Yes: God is angry with
the wicked every day, Ps^ vii. 11 « Is it destructive
to ourselves ? Yes : be sure your sin will find you
out. Numb, xxxii. 23.
5. Ought We not therefore to take heed of sin 7
Yes : Stand in awe, and sin not, Ps. iv. 4. And of
all appearances of it? Yes: abstain from all ap-
pearances of evil, I Thess. Vk 22^ And all approaches
towards it? Yes: Touch not the unclean things
2 Cor. vi. 17. And most we hate it ? Yes : Ye that
love the Lord, hate evil, Ps. xcvii. 10. Must little
children take heed of sin ? Yes : My little children^
these things write I unto you, that ye sin not. 1 John
ii. 1. Is it folly to make light of sin ? yA fools
make a mock at sin, Prov. xiv. 9. Will our observ-
ing the law of God be the best preservative against
sin ? Yes : Thy word have I hid in my heart, that
I might not sin against tliee, Ps. cxix. 11^ Will an
eye to God be the best argument against sin ? Yes :
How shall I do this great wickedness, and sin against
God) Gen. xxxix. 9.
Q. 15. What was the sin whereby our first parents
fell from the state wherein they were created ?
A. The sin whereby our first parents fell from the
state wherein they were created, was their eating
the forbidden fruit
1. 0id our first parents eat the forbidden fruit?
Yes : Thou hast eaten of the tree of which I com-
manded thee, saying. Thou shalt not eat of it. Gen.
iii. 17. Was their doing so disobedience? Yes:
for it was by one man's disobedience that many were
874
A SCRIPTURE CATECHISM.
made sinners, Rom. t. 19. Did the woman eat for-
bidden frait first ? Yes : the woman bein^^ deceived
was in the transgression, 1 Tim. ii. 14. Did the ser-
pent tempt her to it ? Yes : the serpent beguiled Eve
through his subtilty, 2 Cor. xi. 3. Was that serpent
the devil? Yes : The old serpent is the devil and
Satan, Rev. xx. 2. Did he aim to make man as
miserable as himself ? Yes : he wa3 a murderer from
the beginning, John viii. 44.
2. Did the tempter teach them to qaestion the
command ? Yes : he said to the woman. Hath God
said ye shall not eat? Gen. iii. 1. Did he promise
them safety in sin? Yes: he said, Ye shall not
sorely die. Gen. iii. 4. Did he promise them advan-
tage by the sin ? Yes : In the day ye eat thereof
your eyes shall be opened, v. 5. Did he feed them
with high thoughts of themselves? Yes: Ye shall
be as gods, v. 5. Did he suggest to them hard
thoughts of God ? Yes : for he said, God doth know
this, V. 5. Did Eve do well to parley with him?
No: for we should cease to hear the instruction that
causeth to err from the words of knowledge, Prov.
xix. 27.
3. Did the devil prevail in the temptation ? Yes :
for she took of the fruit, and did eat, and gave also
to her husband with her, and he did eat. Gen. iii. 6.
Was there in this sin the lust of the flesh ? Yes :
for she saw that the tree was good for food. Was
there in it the lust of the eye ? Yes : for she saw
that it was pleasant to the eyes. And the pride of
life ? Yes : for she saw it was a tree to be desired
to make one wise. Was unbelief of the word of God
at the bottom of it? Yea: It is the evil heart of'
unbelief that departs from the living God, Heb. iii.
12. Was there in it an opposition to the divine law?
Yes: for sin took occasion by the commandment,
Rom. vii. 8. Was dbobedience in a small matter a
great provocation ? Yes : for rebellion is as the sin
of witchcraft, and stubbornness is iniquity and idol-
atry, l4hm. XV. 23. If Adam fell thus, have we
any reason to be secure ? No : Wherefore let him
that thinks he stands, take heed lest he fall, 1 Cor.
X. 12.
Q. 16. Did all mankind fall in Adam* i first trans-
grettion ?
A. The covenant being made with Adam, not only
for himself, but for his posterity, all mankind de-
scending from him by ordinary generation, sinned
in him, and fell with him in his first transgression.
1. Are we concerned in our first parents' disobe-
dience? Yes : for by the offence of one, judgment
came upon ail men to condemnation, Rom. v. 18.
Were we in their loins when they ate the forbidden
fruit ? Yes : for Adam called his wife's name Eve,
because she was the mother of all living, Gen. iii.
20. Was Adam a common father ? Yes : for he
was to be fruitful^ and multiply, and replenish the
earth. Gen. i. 28. Was he a public person ? Yes :
for he was the figure of him that was to come, Rora.
V. 14. Was the covenant made with him, and bis
posterity? Yes: for God always established his
covenant with men, and with their seed after them.
Gen. ix. 9.
2. Was Adam's sin our ruin then? Yes: for
through the offence of one many are dead, Rom. v.
16. Was the honour of human nature thereby stain-
ed? Yes: for Adam begat a son in his own like-
ness, Gen. V. 3. Was the power of the human nature
thereby weakened? Yes : for when we were with-
out strength, Christ died for us, Rom. v, 6. Was
the purity of it thereby corrupted ? Yes : for in as,
that is, in oar flesh, there dwells no good thing,
Rom. vii. 18. Was Adam himself degenerated ?
Yes : for God said to him. Dust thou art. Gen. iii.
19. And are we in like manner degenerated ? Yes :
for we have all borne the image of the earthy, 1 Cor.
XV. 49.
3. Is this degeneracy universal? Yes: for all
flesh hath corrupted his way. Gen. vi. 12. Did our
Lord Jesus descend from Adam by ordinary genera-
tion? No : for he is the Lord from heaven, I Cor.
XV. 47. Did he then sin in Adam ? No : for he is
undefiled, separate from sinners, Heb. vii. 26. Did
all the rest of mankind sin in Adam ? Yes : for how
can he be clean that is born of a woman ? Job xx v.
4. Are the ways of the Lord herein equal ? Yes :
but our ways are unequal, Ezek. xviii. 29.
Q. 17. Into what state did the fall bring mankind ?
A. The fall brought mankind into a state of sin
and misery.
1. Is mankind in a state of sin? Yes: for both
Jews and Gentiles are ail under sin, Rom. iii. 9. Is
a state of sin a sad state ? Yes : for they that are
in the flesh cannot please God, Rom. viii. 8. Did
the fall bring us into a state of sin ? Yes : for by it
many were made sinners, Rom. v. 19. Does the
world continue in that state ? Yes : for the whole
world lies in wickedness, 1 John y. 19. And are
you by nature in that state ? Yes : if I justify my-
self, my own mouth shall condemn me. Job ix. 20.
2. Is mankind in a state of misery ? Yes : the
misery of man is great upon him, Eccl. viii. 6. Is sin
the cause of all that misery ? Yes : for death entered
by sin, and so death passed upon all men, Rom.
V. 12. Is misery the consequence of sin ? Yes : for
evil pursues sinners, Prov. xiii. 21. Do all the crea-
tures share in the sad effects of sin ? Yes : cursed
is the ground for thy sake. Gen. iii. 17. And could
all this mischief come from that one sin ? Yes : for
how great a matter does a little fire kindle, James
iii. 5, 6.
3. Did the fall bring mankind into a state of apos-
tasy from God ? Yes : for they arc all gone aside,
Ps. xiv. 3. Is that a sinful state ? Yes : for it is
A SCRIPTURE CATECHISM.
875
freat wboredom to depart from the Lord, Hos. i. 2.
ADd is it a miserable state ? Yes : Woe onto them,
for they have fled from me, Hos. irii. 13.
4. Did the fall bring mankind into a state of sla-
vey to Satan ? Tes : for they are taken captive by
him at his will, 2 Tim. ii. 26. Is that a sinful state?
Yes : for the prince of the power of the air works
in the children of disobedience, Eph. ii. 2. Is it a
miserable state ? Yes : for the God of this world
hath blinded their minds, 2 Cor. iv. 4. Is it like
the condition of the prodigal son ? Yes : for he went
into a far country, wasted his sabstance, began to
be in want, and was sent into the fields to feed swine,
Lake xt. 13 — 16.
Q. 18. Wkerein eonsiiU the iinfiUnesi of that state
viereinto man fell ?
A. The sinfulness of that state whereinto man fell
consists in the guilt of Adam's first sin, the want of
original righteonsness, and the corruption of his
whole nature, (which is commonly called original
sin,) together with all actual transgressions which
proceed from it
1. Are we all bom under guilt? Yes : for all the
world is guilty before God, Rom. iii. 19. Does the
vbole race of mankind stand attainted at God's bar?
Yes: for the Scripture hath concluded all under
sin. Gal. iii. 22. Is this according to God's rule of
jod^ent ? Yes : for he Tisiteth the iniquity of the
faUiers upon the children, Exod. xx. 5. Is not God
unrighteous who thus takes yengeance ? No : God
forbid, for then how shall God judge the world,
Rom. iii. 6.
2. Are we all bom in sin ? Yes : Behold, I was
shapen in iniquity, and in sin did my mother con-
ceive me. Pa. Ii. 5. Are we of a sinful brood ? Yes :
for we are a seed of eviMoers, Isa. i. 4. May we
be truly called sinners by nature? Yes: Thou
wast called a transgressor from the womb, Isa.
xlviii. 8.
3. Is there in erery one of us by nature the want
of original righteousness ? Yes : there is none right-
eous, no, not one, Rom. iii. 10. Is there in us an
tvenion to that which is good ? Yes : for the carnal
nind is enmity against God, Rom. viii. 7. Is there
to OS a moral impotency to that which is good ?
Tes: for the carnal mind is not in subjection to the
law of God, neither indeed can be, Rom. viii. 7.
Can we of ourselves do any thing that is good ?
No: for we are not sufllcient of ourselves to think
aoy thing as of ourselves, 2 Cor. iii. 6.
4. Is there in us a proneness to that which is evil ?
Tfs : My people are bent to backsliding from me.
Hoi. xi, 7. Are there the snares of sin in our bodies ?
Yes: for there is a law in the members warring
afainat the law of the mind, Rom. vii. 23. And are
tbere the seeds of sin in our souls? Yes: For when
I would do goody evil is present with me, Rom. vii.
21. And is the stain of sin upon both? Yes: for
all have sinned, and come short of the glory of God,
Rom. iii. 23.
5. Did we all bring sin into the world with us?
Yes : for man is born like the wild ass's colt, Job
xi. 12. Is it in little children ? Yes : for foolishness
is in the heart of a child, Prov. xxii. 16. As reason
improves, does sin grow up with it? Yes: for when
the blade is sprang up, then appear the tares also^
Matt. xiii. 26. Is it not a wonder of mercy then
that we are any of us alive ? Yes : it is of the Lord's
mercies that we are not consumed, Lam. iii. 22.
6. Is the whole nature of man corrapted by the
fall ? Yes : The whole head is sick, and the whole
heart is faint, Isa. i. 5. Is the understanding cor-
rapted ? Yes : the understanding is darkened, be-
ing alienated from the life of God, Eph. iv. 18. Is
that unapt to admit the rays of divine light ? Yes :
for they are spiritually discerned, 1 Cor. ii. 14. Is
the vrill corrupted? Yes: The neck is an iron
sinew, Isa. xlviii. 4. And is that unapt to submit
to the rale of the divine law ? Yes : For what is
the Almighty (say they) that we should serve him ?
Job xxi. 15. Are the thoughts corrapted ? Yes :
for the imagination of man's heart is evil from his
youth. Gen. viii. 21. Is the fancy full of vanity ?
Yes: vain thoughts lodge within us, Jer. iv. 16.
Are the affections corrapted ? Yes : It is a carnal
mind, Rom. viii. 7. Is conscience itself corrapted ?
Yes : even the mind and conscience is defiled. Tit.
i. 16. Is the whole soul corrapted? Yes: the
heart is deceitful above all things, Jer. xvii. 9.
7. Is this corraption of the mind sin ? Yes : for
it is enmity agianst God, Rom. viii. 7. Have we it
from our original ? Yes : for that which is bom of
the flesh is flesh, John iii. 6. Do we derive it through
our parents? Yes : for who can bring a clean thing
out of an unclean ? Job xiv. 4. Does it render us
odious to God's holiness? Yes: for the foolish
shall not stand in his sight, Ps. v. 6. Does it render
us obnoxious to his justice ? Yes : for death reigns
over them that have not sinned after the similitude
of Adam's transgressions, Rodil v. 14.
8. Does this original corraption produce actual
transgression ? Yes : for a corrapt tree cannot
bring forth good fruit. Matt. vii. 18. Does it pro-
duce it betimes? Yes : for the wicked are estranged
from the womb, they go astray as soon as they are
bom, speaking lies, Ps. Iviii. 3. Does it produce it
naturally ? Yes : as a fountain casteth out her waters,
Jer. vi. 7. Does all sin begin in the heart? Yes :
for when lust hath conceived, it bringeth forth sin,
James i. 16. Is it not necessary therefore we should
have a new nature ? Yes : Marvel not that I said
unto you, Ye must be bom again, John iii. 7. Can
we get to heaven without it ? No : for flesh and
blood cannot inherit the kingdom of God, 1 Cor
XV. 60.
876
A SCRIPTURE CATECHISM.
Q. 19. What t# the mitery of that estate whereinto
man fell f
A. All mankind by their fall lost communion with
God, are under bis wrath and curse, and so made
liable to all the miseries of this life, to death itself,
and to the pains of bell for ever.
1. When our first parents had eaten the forbidden
fruit, did they become as gods? No: they were
like the beasts that perish, Ps. xlix. 12. Did the
devil make his words good then ? No : for he is a
liar, and the father of it, John viii. 44. Did not he
put a cheat upon them ? Yes : the woman said, the
serpent beguiled me, Gen. iii. 13. Did shame come
in with sin ? Yes : for they knew that they were
naked. Gen. iii. 7. Did fear come in with sin ?
Yes : for they hid themselves from the presence of
the Lord God among the trees of the garden. Gen.
iii. 8. Was not that their misery ? Yes : for fear
hath torment, 1 John iv. 18.
2. Did they lose communion with God? Yes:
for he drove out the man. Gen. iii. 524. Is fallen
man unworthy of communion with God ? Yes : for
what communion has light with darkness ? 2 Cor.
ii. 14. Is be unfit for communion with God ? Yes :
for can two walk together except they be agreed ?
Amos iii. 3. Could fallen man ever get to heaven
by virtue of the covenant of innocency ? No : for
tsherubims and a flaming sword were set to keep
that way to the tree of life. Gen. iii. 24.
3. Is fallen man under God's wrath ? Yes : for
the wrath of God is revealed from heaven, against
M ungodliness and unrighteousness of men, Rom.
i. 18. Are we all so by nature ? Yes : we are by
nature children of wrath, even as others, Eph. ii. 2.
Are we so by reason of sin ? Yes : for because of
these things cometh the wrath of God upon the chil-
dren of disobedience, Eph. v. 6. Is there a distance
between Gt)d and man by reason of sin ? Yes: your
iniquities have separated 'between you and your
God, Isa. lix. 2. Is there a quarrel between God
^nd man by reason of sin ? Yes : My soul loathed
them, and their soul also it abhorred me, Zech. xi. 8.
Is it not sad to lie under God's wratb ? Yes : for
who knows the power of his anger ? Ps. xc. 11.
4. Is fallen man under God's curse ? Yes : for
cursed is every one that continues not in all things
which are written in the book of the law to do them,
Gai. iii. 10. Is this curse in force against all wick-
ed people ? Yes : the curse of the Lord is in the
house of the wicked, Prov. iii. 33. Has sin brought
a curse upon the world ? Yes : Cursed is the ground
for thy sake, Gen. iii. 17.
6. Is mankind by the fall become liable to the
miseries of this life ? Yes : In sorrow shalt thou
eat of it all the days of thy life. Gen. iii. 17. Are
we all by nature liable to these miseries ? Yes :
for man is born to trouble. Job v. 7. Is all the
hurtfulness of the creatures the effect of sin ? Yes:
Thorns and thistles shall it bring forth. Gen. liL lb.
Is the toil of business the effect of sin ? Yes : In
the sweat of thy face shalt thou eat bread, v. 19. Is
pain and sickness the effect of sin t Yes : There is
not any rest in my bones, because of my sin, Ps.
xxxviii. 3. Are all our crosses the effect of sin ?
Yes : our sins have withholden good things from
us, Jer. V. 25. Should we not therefore bear them
patiently? Yes: Wherefore doth a living man
complain, a man for the punishment of his sin ?
Lam. iii. 39.
6. Is all mankind by the fall become liable to
death itself? Yes: for so death passed upon all
men, for that all have sinned, Rom. v. 12. Was a
sentence of death immediately passed upon fallen
man ? Yes : Dust thou art, and to dust shalt thou
return, Gen. iii. 19. Do we all deserve death ? Yes :
the wages of sin is death, Rom. vi. 23. Is it the
natural consequence of sin? Yes: for sin, when
it is finished, brings forth death. Jam. i. 15. Can
any avoid it? No : What man is he that livetb and
shall not see death? Ps. Ixxxix. 48. Is it deter-
mined ? Yes : it is appointed to men once to die,
Heb. ix. 27. Do you expect it? Yes : I know that
thou wilt bring me to death, Job xxx. 23. Is sin
the sting of death ? Yes : the sting of death is sin,
1 Cor. XV. 56. Is the amazing fear of death the
effect of sin ? Yes : there are those who through
fear of death are all their life-time subject to bond-
age, Heb. ii. 15. Is the body's rotting in the grave
the effect of sin ? Yes : as drought and heat con-
sume the snow-waters, so doth the grave those which
have sinned. Job xxiv. 19.
7. Is mankind by the fall become liable to the
pains of hell for ever? Yes: for he that wanders
out of the way of understanding shall remain in the
congregation of the dead, Prov. xxi. 16. Ps. ix. 17.
Can God make a soul for ever miserable? Yes:
for after he hath killed he hath power to cast into
hell, Luke xii. 5. Is there a state of punishment in
the other life ? Yes : for we are warned to flee from
the wrath to come. Matt iii. 7. Is it the desert of
sin ? Yes : for when God renders to every man ac-
cording to his works, he will render indignation and
wrath, tribulation and anguish, upon every soul of
man that doeth evil, Rom. ii. 8, 9. Will it be the
portion of impenitent sinners? Yes: Ye generation
of vipers, how can ye escape the damnation of
hell. Matt, xxiii. 33.
8. Is hell the wrath of an everlasting God ? Yes:
for the breath of the Lord, like a stream of brim-
stone, doth kindle it, Isa. xxx. 33. Is it tiie an-
guish of an immortal soul ? Yes : for their worm
dieth not, Mark ix. 44. Is any way of relief open
to them ? No : Betwixt us and you there is a gulf
fixed, Luke xvi. 26. Is their punishment thereforei
everlasting? Yes : These shall go away into evei^'
A SCRIPTURE CATECHISM.
877
lasting panishment. Matt. xxv. 46. Should we not
every one of as dread it ? Yes : for it is a fearful
thing to fall into the hands of the living God, Heb.
X. 31. Isa. xxxiii. 14.
Q. 20. Did God leave all mankind to perish in the
state of ain and misery ?
A. God having out of his mere good pleasure from
all eternity elected some to eternal life, did enter into
a covenant of grace, to deliver them out of a state
of sin and misery, and to bring them into a state of
salvation by a Redeemer.
1. Migfat not God justly hftve left all mankind to
perish in their fallen state ? Yes : for in bis sight
shall no man living be justified, Ps. cxliii. 2. Would
God have been a loser by it, if they had been left to
perish ? No : for, can a man be profitable to God ?
Job xxii. 2. But did he leave them to perish } No :
for the kindness and love of God our Saviour towards
man appears. Tit. iii. 4. Was the case of fallen
angels helpless and desperate ? Yes : for God spared
not them, 2 Pet. ii. 4. But is the case of fallen man
so > No : for he is long-suffering to us- ward, not
willing that any should perish, 2 Pet. iii. 9. Is God's
patience a token for good ? Yes : the long-suffering
of our Lord is salvation, 2 Pet. iii. 15. Does it ap-
pear that God has a good will to man's salvation ?
Yes : As I live, saith the Lord God, I have no plea-
sure in the death of the wicked, but tiiat he turn and
live, Ezek. xxxiiv 11- Is this an encouragement to
as all to hope in his mercy ? Yes : for if the Lord
had been pleased to kill us, he would nothave showed
US such things as these, Jndg. xiii. 23.
2. Conld man help himself out of his state of sin
and misery ? No : for when we were without streng^
Christ died for the ungodly, Rom. v. 6. Could any
ereatare help us } No : for none of them can by any
means redeem his brother, Ps. xlix. 7. Could God
himself only help us ? Yes : O Israel ! thou hast
destroyed thyself, but in me is thy help, Hos. xiii. 9.
Did God contrive a way for man's recovery ? Yes :
be hath devised means that his banished may not be
expelled from him, 2 Sam. xiv. 14. Was it the con-
trivance of infinite wisdom } Yes : it is the wisdom
of God in a mystery, ordained before the world for
oar glory, 1 Cor. ii. 7. Has he provided a way for
oar recovery ? Yes : I have found a ransom, Job
xxxiii. 24.
3. Did God particularly design the salvation of a
remnant of mankind } Yes : there is a remnant ac-
cording to the election of grace, Rom. xi. 5. Are
there some whom God has chosen ? Yes : God hath
from the beginning chosen you to salvation, through
sancti6cation of the spirit, 2 Thes. ii. 13. Is there
a certain number of such ? Yes : for their names
are in the book of life, Phil. iv. 3. Rev. xiii. 8. Were
they chosen from eternity ? Yes : he hath chosen
as in him before the foundation of the world, Eph.
I. 4, Were they chosen for the sake of any thing in
themselves ? No : Ye have not chosen me, but I have
chosen you, John xv. 16. But of his mere good
pleasure ? Yes : he hath predestinated us according
to the good pleasure of his will, Eph. i. 5. Were
they chosen to salvation as the end } Yes : God had
appointed us to obtain salvation, 1 Thess. v. 9. And
to sanctification as the means ? Yes : he has chosen
us that we should be holy, Eph. i. 4. Was it for
the glory of God ? Yes : that he might make known
the riches of his glory on the vessels of mercy, Rom.
ix. 23.
4. Shall the election obtain ? Yes : the purpose
of God according to election shall stand, Rom. ix.
II. Does our salvation begin there ? Yes : we love
him, because he first loved us, 1 John iv. 19. Are
others passed by? Yes: when the election hath
obtained, the rest are blinded, Rom. xi. 7. Does
God know certainly whom he has chosen ? Yes :
the Lord knows them that are his, 2 Tim. ii. 19. Do
we know it ? No : for secret things belong not to
us, Deut xxix. 29. Can we know our own election
otherwise than by our being sanctified ? No : we
must make our calling, and so make our election,
sure, 2 Pet i. 10.
6. Were the elect given to Christ ? Yes : Thine
they were, and thou gavest them me, John xvii. 6.
Did be undertake their salvation ? Yes : For this is
the Father's will, that of all which he hath given me
I should lose nothing, John vi. 39. Was it promised
him that he should effect it ? Yes : He shall see his
seed, and the pleasure of the Lord shall prosper in
his hand, Isa. liii. 10. And was he himself assured
of it? Yes: All that the Father giveth me, shall
come to me, John vi. 37. And does it always prove
so ? Yes : As many as were ordained to eternal life
believed, Acts xiii. 48. And shall any of them mis-
carry ? No : for it is said of seducers, they shall
deceive, if it were possible, the very elect, Matt,
xxiv. 24.
6. Has God entered into a new covenant, pursuant
hereto ? Yes : for we are not under the law, but
under grace, Rom. vi. 14. Does he insist upon the
terms of the first covenant ? No : he hath not dealt
with us after our sins, Ps. ciii. 10. Is he willing to
deal with us upon new terms ? Yes : I will make
a new covenant with them, Jer. xxxi. 31. Is he will-
ing to be ours in covenant ? Yes : I will be to them
a God, Heb. viii. 10. Will he accept us as his ?
Yes : they shall be to me a people. And will he be
at peace with us ? Yes : God was in Christ, recon-
ciling the world unto himself, 2 Cor. v. 19.
7. Is this wrought out by a Redeemer ? Yes : for
there is not salvation in any other. Acts iv. 12. Was
that Redeemer of God's own providing ? Yes : God
so loved the world, that he gave his only-begotten
Son, John iii. 16. Is the new covenant made with
us in Christ ? Yes : for he is the Mediator of the
876
A SCRIPTURE CATECHISM.
better coTeoant, Heb. Yili. 6. Is it a covenant much
for our advantage ? Yes : for it is well ordered in
all things and sore, 2 Sam. xxiii. 5. Is perfect obe-
dience the condition of it ? No : for if by grace,
then it is no more of works, Rom. xi. 6. Is faith
the condition of it? Yes: for by grace ye are
saved through faith, Eph. ii. 8. Is sincerity ac-
cepted as our gospel perfection ? Yes : Walk before
me, and be thou perfect, Gen. xvii. 1. Is that
which is required in the covenant promised in the
covenant? Yes: I will cause you to walk in my
statutes, Ezek. xxxvi. 27. Does every transgression
in the covenant cast us out of the covenant ? No :
I will visit their transgression with a rod, but my
loving-kindness will I not utterly take away, Ps.
Ixxxix. 32, 33.
8. Will this covenant deliver us out of a state of
sin and misery ? Yes : Whosoever believes in Christ
shall not perish, John iii. 16. Will it bring us into
a state of salvation ? Yes : He that believeth on the
Son hath everlasting life, John iii. 36. And can
we desire any more ? No : It is all my salvation,
and all my desire, 2 Sam. xxiii. 5.
9. Was there intimation given to Adam of this
way of salvation by a Redeemer ? Yes : for it was
said to him, That the seed of the woman should
break the serpent's head. Gen. iii. 15. Was it made
known to the Old-Testament saints ? Yes : for of
this salvation have the prophets inquired, and
searched diligently, 1 Pet. i. 10. But is it brought
to a clearer light in the New Testament? ' Yes : Go
preach the gospel to every creature ; he that believes
shall be saved, and he that belieyes not shall be
damned, Mark xvi. 15, 16. Is this good news to
fallen man ? Yos : Glory be to God in the highest,
on earth peace, good-will towards men, Luke ii. 14.
Does this covenant exclude any that do not exclude
themselves? No: Whosoever will, let him come,
and take of the water of life freely, Rev. xxii. 17.
Q. 21. Who u the Redeemer of God's elect ?
A. The only Redeemer of God's elect is the
Lord Jesus Christ, who, being the eternal Son of
God, became man ; and so was, and continues to
be, God and Man, in two distinct natures, and one
person, for ever.
1. Did mankind need a Redeemer? Yes: for
by our iniquities we had sold ourselves, Isa. 1. 1.
Did the elect themselves need a Redeemer ? Yes :
for we ourselves also were sometimes disobedient.
Tit. iii. 3. Would there have been a Redeemer if
Adam had not sinned ? No : for they that be whole
need not a physician. Matt ix. 12. Could an angel
have been our Redeemer ? No : for his angels he
charged with folly. Job iy. 18.
2. Is Jesus Christ the Redeemer? Yes: there is
one mediator between God and man, the man Christ
Jesus, 1 Tim. ii. 5, Is he the only Redeemer ? Yes :
for there is no other name under heaven given
among men whereby we must be saved, Acts iv. 12.
Is he a universal Redeemer? Yes : he gave himself
a ransom for all, 1 Tim. ii. 6. Did he die to pur-
chase a general oifer ? Yes : the Son of man was
lifted up, that whosoever believes in him should not
perish, John iii. 14, 15. Is all the world the better
for Christ's mediation ? Yes : for by him all things
consist. Col. i. 17. Is it long of Christ then that so
many perish ? No : I would have gathered yon,
and you would not. Matt xxiii. 37.
3. Is Christ in a special manner the Redeemer ot
God's elect? Yes: I lay down my life for the sheep,;
John X. 15. Was their salvation particularly de-
signed in Christ's undertaking ? Yes : Thou hast
given him power over all flesh, that he should give
eternal life to as many as thou hast given him, John
xvii. 2. Was their sanctification particularly de^
signed ? Yes : For their sakes I sanctify myself«
that they also might be sanctified, John xvii. 19.
Is all mankind redeemed from among devils ? Yes :
for none must say as they did. What have we to do
with thee, Jesus, thou Son of God, Matt. viii. 29.
But are the elect redeemed from among men ? Yes :
these were redeemed from among men. Rev. xiv. 4,
4. Is the Redeemer LORD ? Yes : every tongue
shall confess that Jesus Christ is Lord, Phil. ii. 11^
Is he Jesus a Saviour ? Yes : Thou shalt call his
name Jesus, for he shall save his people from theii
sins. Matt. i. 21. Is he Christ anointed ? Yes ;
for God, even thy God, hath anointed thee, Heb. i. 9^
Is he Emmanuel ? Yes : They shall call his name
Emmanuel, which being interpreted, is, God with
us. Matt. 1. 23.
6. Is he the Son of God ? Yes : Thou art Christ,
the Son of the living God, Matt. xvi. 16. Is he th<
Eternal Son of God ? Yes : for he is before all
things. Col. i. 17. Is he God ? Yes : unto the Son
he says. Thy throne, O God, is for ever and ever,
Heb. i. 8. Is he true God ? Yes : His Son Jesui
Christ is the true God, and eternal life, 1 John v. 20i
Is he the most high God ? Yes : for Christ is ovei
all, God, blessed for ever, Rom. ix. 5. Is he ^ual
with tha Father ? Yes : for he thought it not rob^
bery to be equal with God, Phil. ii. 6. Is he on<
with the Father ? Yes : I and my Father are onei
John X. 30. Is he to be worshipped as God ? Y'es
for all men should honour the Son even as they ha
nour the Father, John v. 23. Is he worshipp^ bj
the angels ? Yes : Let all the angels of God wor
ship him, Heb. i. 6. And is there good reason foi
it ? Yes : for he is the brightness of his Father'j
glory, Heb. i. 3. Was he begotten of his Fatfaei
before all worlds ? Yes : Thou art my Son, this da^
have I begotten thee, Ps. ii. 7. Is he the only-be
gotten Son of God? Yes: We beheld his g^lory
the glory as of the only-begotten of the Father, Johi
i. 14.
A SCRIPTURE CATECHISM.
879
6. Did the Son of God become man ? Yes : the
Word was made flesh, ttad dwelt among^ us, John i.
xIy. Did he come into this world ? Yes : he came
forth from the Father, and came into the world, John
XTi. 28. Did he come in the fittest time? Yes:
when the fulness of time was come, God sent forth
his Son, Gal. iy. 4. Did he come with a full com-
mission ? Yes : for the Father sanctified him, and
sent him into the world, John x. 96. Did he come
to save us ? Yes : The son of man is come to seek
and to save that which was lost, Luke xix. 10. Did
he come to conquer Satan ? Yes : for this purpose
was the Son of God manifested, that he mi^ht de-
stroy the works of the devil, 1 John iii. 8.
7. Did the Redeemer take our nature upon him ?
Yes : be was found in fashion as a man, Phil. ii. 8-
Had he a being before his incarnation } Yes : Be-
fore Abraham was, I am, John viii. 58. Had he a
being before the world ? Yes : for the same was in
the beginning with God, John i. 2. Is not his in-
carnation a great mystery ? Yes : without contro-
versy great is the mystery of godliness, God mani-
fest in the flesh, 1 Tim. iii. 16. Is it necessary that
we believe it ? Yes : for he that confesseth not that
Jesus Christ is come in the flesh, is not of God,
I John IT. 3. Was Jesus Christ God even when he
was upon earth ? Yes : I am in the Father, and the
Father in me, John xiv. 11. Is he man now he is in
heaTen ? Yes : for he that descended is the same
also that ascended, Eph. iv. 10.
8. Is the Redeemer both God and man ? Yes :
for to us a child is born, to us a son is g^ven, and
he shall be called the mighty God, the everlasting
Father, Isa. ix. 6. Is he both the Son of God, and
the Son of man ? Yes : he was the Son of Adam,
he was the Son of God, Luke iii. 38. Does he con-
tinue to be so ? Yes : for Jesus Christ is the same
vesterday, to-day, and for ever, Heb. xiii. 8. Was
be man that he might suffer ? Yes : for without
shedding of blood is no remission, Heb. ix. 23.
Was he God that he might satisfy ? Yes : for God
has purchased the church with his own blood, Acts
XX. 28. Is he God and man in two distinct natures }
Yes : for be is both the root and offispring of David,
ReT. xxii. 16. compare Matt xxii. 45. Is he so in
one person } Yes : for to us there is but one Lord
Jesus Christ, by whom are all things, and we by
him, 1 Cor. Tiii. 6. Is he so for ever > Yes : he is
Alpha and Omega, the beginning and the ending, the
first and the last. Rev. xxii. 13.
9. Is this Jesus the true Messiah promised to the
fathers? Yes: we know that this is indeed the
Christ, the Sariour of the world, John iv. 42. Were
the Scriptures fulfllled in him ? Yes : to him give
all the prophets witness. Acts x. 43. Did his mira-
cles prove his doctrine ? Yes : The works that I do
bear witness of me, that the Father hath sent me,
John V. 36. Did the Father himself bear vritness
of him ? Yes : by a voice from heaven, saying. This
is my beloved Son, in whom I am well pleased, hear
ye him. Matt xvii. 5. May we venture our souls
upon this foundation ? Yes : for this is the record,
that God hath given to us eternal life, and this life
is in his Son, 1 John v. 11.
Q. 22. How did Christ, being the Son of God, be-
come man?
A. Christ the Son of God became man, by taking
to himself a true body, and a reasonable soul ; being
conceived by the power of the Holy Ghost in the
womb of the Virgin Mary, and born of her, yet with-
out sin.
1. Did Christ the Son of God become man ? Yes:
forasmuch as the children are partakers of flesh and
blood, he also himself likewise took part of the same,
Heb. ii. 14. Was it requisite he should become
man ? Yes : for in all things it behoved him to be
made like unto his brethren, Heb. ii. 17. Has the
Son of man the fulness of the Godhead ? Yes : for
in him dwells all the fulness of the Godhead bodily.
Col. ii. 9. Has the Son of God the tenderness of a
man ? Yes : for he was touched with the feeling of
our infirmities, Heb. iv. 16.
2. Did Christ take unto himself a true body?
Yes: A body hast thou prepared me, Heb. x. 5.
Was it a body like unto ours ? Yes : for he was in
the likeness of sinful flesh, Rom. viii. 3. Did he
take to himself a human soul ? Yes : for he said.
My soul is exceeding sorrowful. Matt. xxvi. 38.
3. Was he conceived by ordinary generation }
No: for he said. Ye are beneath, I am from above,
John viii. 23. Was he conceived by the power of
the Holy Ghost ? Yes : The Holy Ghost shall come
upon thee, and the power of the Highest shall over-
shadow thee, Luke i. 35. Was he bom of tlie Vir-
gin Mary ? Yes : the Scripture was fulfilled. Behold,
a virgin shall be with child, and bring forth a son.
Matt. i. 23. Was his conception and birth super-
natural? Yes: that which was conceived in the
Virgin Mary was of the Holy Ghost, Matt. i. 20.
Yet was he really and truly man } Yes : for he Is
not ashamed to call us brethren, Heb. ii. 11.
4. Was Christ the seed of the woman ? Yes : for
he was made of a woman, Gal. iv. 4. Was the Scrip-
ture therein fulfilled? Yes: for the seed of the
woman must break the serpent's head. Gen. iii. 16.
Was he the Sou of Abraham ? Yes : for he took on
him the seed of Abraham, Heb. ii. 16. Was the
Scripture therein fulfilled ? Yes : for it was said to
Abraham, In thy seed shall all the nations of the
earth be blessed. Gen. xii. 2. Was he the Son of
David ? Yes : Hosanna to the Son of David, Matt,
xxi. 9. Was the Scripture therein fulfilled ? Yes:
He hath raised up a horn of salvation for us in the
house of his servant David, as he spake by the mouth
of all his holy prophets, Luke i. 09, 70.
880
A SCRIPTURE CATECHISM.
5. Was Christ born in Bethlehem ? Yes : To you
is born this day, in the city of DaTid, a Savioor,
Luke ii. 11. Was he bom among the Jews? Yes:
of them as concerning the flesh, Christ came, Rom.
ix. 5. And was it the honour of that nation ? Yes :
he was the glory of his people Israel, Luke ii. 33.
Did he come when the Messiah was expected?
Yes : they then looked for redemption in Jerusalem,
Luke ii. 38. Did he come when the sceptre was
departed from Judah? Yes : for there then went out a
decree that all the world should be taxed, Luke ii. 1.
Did the angels attend him at his birth ? Yes : there
was a multitude of the heavenly host praising God,
Luke ii. 13.
6. Was the Redeemer bom in sin as we are?
No : he was without sin, Heb. iv. 15. Was he per-
fectly pure and holy ? Yes : That holy thing which
shall be born of thee shall be called the Son of God,
Luke i. 35. Was he pure and holy in his whole
life ? Yes : he did no sin, neither was guile found
in his mouth, 1 Pet ii. 22. Was it requisite he
should be so ? Yes : such a High Priest became
us, that was holy, harmless, and undefiled, Heb. vii.
26. Could he haye satisfied for our sin, if he had
had any sin of his own ? No : for he must through
the eternal Spirit offer himself without spot, Heb.
ix. 14.
7. Was he subject to the sinless infirmities of our
natures ? Yest he was in all points tempted like as
we are, Heb. iv. 15. Was he hungry ? Yes : when
he had fasted forty days and forty nights, he was
afterwards an hungred, Matt iv. 2. Was he weary?
Yes : Being weary with his journey, he sat on the
well, John iv. 6. Did he sleep ? Yes : when the
ship was covered with waves he was asleep. Matt,
viii. 24. Did he pass through the ages of human
life ? Yes : for Jesus increased in wisdom and sta-
ture, Luke ii. 52.
8. Was the Redeemer willing to be incarnate for
us ? Yes : for when he cometh into the world, he
saith, Lo, I come to do thy will, O God, Heb. x. 5,
7. Is it well for us that he was so ?, Yes : for by
this will we are sanctified, Heb. x. 10. Was Christ's
incarnation great condescension in him ? Yes : for
hereby he was made a little lower than the angels,
Heb. ii. 9. Was it a great honour to our nature ?
Yes : What is man that thou art thus mindful of
him? Heb. ii. 6 — 8. Is it good news to mankind?
Yes : This is a faithful saying, and worthy of all
acceptation, that Christ Jesus oame into the world
to save sinners, 1 Tim. i. 15.
Q. 23. What offices does Christ execute at tmr Rc'
deetner?
A. Christ as our Redeemer executes the offices of
a Prophet, of a Priest, and of a King, both in his
State of humiliation and exaltation.
1. Is Christ a complete Redeemer ? Yes : for it
pleased the Father that in him should all fulness
dwell. Col. i. 19. Is he completely qualified for the
undertaking ? Yes : for God giveth not the Spirit
by measure unto him, John iii. 34. Is he author-
ized for it? Yes : for all things are delivered to him
of the Father, Matt, xi* 27. Has he a full cooiiuis-
sion? Yes: for the Father judgeth no man. but
has coounitted all judgment to the Son, John t. 22.
And has he an ability equal to his authority ? Yes :
for as the Father hath life in himself, so hath he
given to the Son to have life in himself, v. 26.
2. Is there all that in Christ which fallen man
stands in need of? Yes : for Christ is all, and in
all. Col. iii. 11. Is he light? Yes: I am the light
of the- world, John viii. 12. Is he life ? Yes : in
him was life, and the life was the light of men,
John i. 4. Is he our peace? Yes : he is oar peace,
Eph. ii. 14. Is he our head ? Yes : he is the head
of the body, the church. Col. i. 18. Is he the door?
Yes : I am the door of the sheep, John x. 7. Is he
the way ? Yes : I am the way, the truth, and the
life, John xiv. 6. Can we come to God as a Father,
otherwise than by Jesus Christ as Mediator ? No :
for no man cometh to the Father but by me, John
xiv. 6. Is he our food ? Yes : I am that bread of
life, John vi. 48. Is he our friend? Yes: This is
my beloved, and this is my friend. Cant. v. 16.
3. Is Jesus Christ a Redeemer in office ? Yes :
for God hath exalted him with his own right hand
to be a Prince &nd a Saviour, Acti v. 31 . Is he
duly put in office? Yes: for him hath God the
Father sealed, John vi. 27. Does he duly execute
his office ? Yes : for he was faithful to him that
appointed him, Heb. iii, 2. Is he a Prophet ? Yes :
This is of a truth that Prophet that should come
into the world, John vi. 14. Is he a Priest ? Yea:
he is the Apostle and High Priest of our profession,
Heb. iii. 1. Is he a King? Yes: he is King of
kings, and Lord of lords. Rev. xix. 16.
4. Did Christ execute these offices in his state of
humiliation ? Yes : I have glorified thee on the
earth, John xvii. 4. Does he execute them in his
state of exaltation ? Yes i for in heaven itself he
now appears in the presence of God for us, Heb. ix.
24. Is he then an all-suffioient Saviour ? Yes : he
is able to save to the uttermost all those that come
to God by him, Heb. vii. 26. And is he as willing
to save as he is able? Yes: Whosoever comes
unto me I will in no wise cast out, John vi. 37.
Q. 24, Jfow does Christ execute the office of a I^ro^
phet^
A Christ executes the office of a Prophet, in re.
vealing to us by his Word and Spirit the will of
God for our salvation.
1. Does Christ execute the office of a Prophet ?
Yes : We know that thou art a Teacher come from
God, John iii, 2. Does God speak to us by liim ?
A SCRIPTURE CATECHISM,
881
Yes : he hath in these last days spoken to us by his
Sod, Heb. i. 2. Were there prophets under the Old
Testament } Yes : God sent his servants the pro-
phets, Jer. XXV. 4. But was Christ above them all ?
Yes : for he is the Lord God of the holy prophets,
Rer. xxil. 6. compare Col. i. 11. And were they
his agents > Yes : it was the Spirit of Christ in them
that testified, 1 Pet. i. 11.
2. Was Moses the great type of Christ as a pro-
phet } Yes : A prophet shall the Lord your God
raise up unto you of your brethren like unto me.
Acts iii. 22. But was Christ greater than Moses ?
Yes : for Moses was faithful as a servant, but Christ
as a Son, Heb. iii. 5, 6. And is the doctrine of
Christ better than that of Moses } Yes : for the law
was given by Moses, but grace and truth came by
Jesas Christ, John i. 17. Was Christ completely
qaaiified to be a Prophet ? Yes : for in him are hid
all the treasures of wisdom and knowledge. Col. ii.
3. Was ever any other so well qaaiified ? No : for
no man knows the Father, but the Son, Matt. xi. 27.
3. Has Christ, as a Prophet, revealed God's will
to us > Yes : for be said. My doctrine is not mine,
but his that sent me, John vii. 16. and xii. 49, 50.
Has he revealed God's will concerning our duty ?
Yes : for he did not come to destroy the law, but to
falfil, Matt. T. 17. And concerning our happiness }
Yes : for he was anointed to preach the acceptable
year of the Lord, Luke iv. 18.
4. Did Christ execute this oflScc when he was on
earth? Yes : for he taught them as one having au-
thority. Matt vii. 29. Did he introduce his doctrine
vith Thus saith the Lord, like the Old-Testament
prophets ? No : but Verily, Verily, I say unto you,
John iii. 3. Did he confirm his doctrine by mira^
cles ? Yes : believe me (said he) for the very works'
sake, John xiv. 1 1 . Were his miracles many ? Yes :
inaoy signs did Jesus in the presence of his disciples,
ioho XX. 90. Were they profitable i . Yes : he went
about doing good. Acts x. 38. Did Christ teach by
tile example of his life } Yes : that we might follow
Ills steps, 1 Pet. ii. 21.
5. Does he still execute this office } Yes : for he
said, I have declared thy name unto them, and will
declare it, John xvii. 26. Does he reveal God's will
to us by his word } Yes : for these things are writ-
ten that we may believe, John xx. 31 . And by his
Spirit? Yes: The Comforter, which is the Holy
(^host, he shall teach you all things, John xiv. 26.
lK)es Jesus Christ teach his people ? Yes : All thy
children shall be taught of the Lord» Isa. 11 v. 13.
And does he teach effectually ? Yes : for the Son
of mau is come, and hath given us an understand-
ioj^, 1 John V. 20. And does he teach compassion-
iitely ? Yes : for he can have compassion on the
i^oorant, Heb. v. 2.
6. Must we learn of this Teacher ? Yes : Learn of
me, for I am meek and lowly in heart, Matt. xi. 20.
3 L
Are we to receive his doctrine i Yes : Let the word
of Christ dwell in you richly. Col. iii. 16. And
must we abide in it ? Yes : If ye continue in my
word, then are ye my disciples indeed, John viii. 31.
Q. 25. How does Christ execute the office of a
Priest ?
A. Christ executes the office of a Ptiest, in his
once offering up of himself a sacrifice to satisfy
divine justice, and reconcile us to God, and in mak-
ing continual intercession for us.
1. Did fallen man need a Priest ? Yes: for every
high priest is ordained for man in things pertaining
to God, Heb. v. 1. Did Christ execute the office of
a Priest } Yes : We have a great High Priest, Jesus
the Son of God, Heb. iv. 14. Was he appointed to
this office ? Yes : for Christ glorified not himself to
be made a High Priest, Heb. v. 6. Was he confirmed
in this office ? Yes : for the Lord sware, and will
not repent, thou art a Priest for ever, Heb. vii. 21.
2. Did Christ, as a Priest, make atonement for
sin } Yes : he is a merciful and faithful High
Priest, to make reconciliation for the sins of the
people, Heb. ii. 17. Did he do this by the sacrifice
of himself ? Yes : he appeared to put away sin by
the sacrifice of himself, Heb. ix. 26. Was he him-
self the Priest ? Yes : for through the eternal Spirit
he offered himself, Heb. ix. 14. Was he himself the
sacrifice ? Yes : he made his soul an offering for
sin, Isa. liii. 10. Was he himself the altar? Yes :
for we have an altar, Heb. xiii. 10. Would not the
legal sacrifices serve ? No : for it was not possible
that the blood of bulls and goats should take away
sin, Heb. x. 4. Did God declare them insufficient ?
Yes : Sacrifice and offering thou wouldst not, v. 5.
Was this sacrifice necessary then ? Yes : what the
law could not do, in that it was weak, that Christ
did, Rom. viii. 3.
3. Did Christ, as a sacrifice, bear our sins > Yes:
his own self bare our sins in his own body on the
tree, 1 Pet. ii. 24. Did he bear them by the Father's
appointment ? Yes : the Lord laid on him the ini-
quities of us lill, Isa. liii. 6. Did he suffer for them?
Yes: he was wounded for our transgressions, and
bruised for our iniquities, v. 6. And not for any
sin of his own ? No : Messiah shall be cut off, but
not for hitnself, Dan. ix. 26. Did he suffer to satisfy
for sin } Yes : he was once offered to bear the sins
of many, Heb. ix. 28. And was the satisfaction ac-
cepted ? Yes : he gave himself for us, a sacrifice to
God of a sweet smelling savour, £ph. v. 2.
4. Did Christ offer himself voluntarily ? Yes :
No man taketh my life from me, but I lay it down of
myself, John x. 18. Was it his own act and deed
to make his soul an offering ? Yes : for he said.
Father, into thy hands I commend my spirit, Luke
xxiii. 46. Did this sacrifice need to be repeated ?
No: for by one offering he perfected for ever them
882
A SCRIPTURE CATECHISM.
that are sanctified, Heb. x. 14. Did Christ do this
for the purchase of our pardon ? Yes : for when he
did it, he said, Father, forgive them, Luke xxiii. 34.
Was it designed to save as from ruin? Yes: he
gave his life a ransom for many, Matt xx. 28. And
to reconcile us to God ? Yes : for he made peace
through the blood of his cross. Col. i. 20. Is this
our plea for peace and pardon ? Yes : Who is he
that condemns ? It is Christ that died, Rom. viii.
34. Is Christ then the great propitiation? Yes:
he is the propitiation for our sins, and not for ours
only, but for the sins of the whole world, I John ii.
2. And have we hereby access to God ? Yes : he
suffered the just for the unjust, that he might bring
us to God, 1 Pet. iii. 18. And had the Old-Testa-
ment saints the benefit of this sacrifice T Yes : for
he was the Lamb slain from the foundation of the
world. Rev. xili. 8.
5. Does Christ, as a Priest, make intercession?
Yes : for he bare the sin of many, and made inter-
cession for the transgressors, Isa. liii. 12. Is he
always doing this ? Yes : he ever lives, making in-
tercession, Heb. vii.*25. Does be do this as an
Advocate ? Yes : If any man sin, we have an Advo-
cate with the Father, Jesus Christ the Righteous,
1 John ii. 1. And as a High Priest? Yes: Aaron
shall bear their names before the Lord, Exod. xxviii.
12. Does he make intercession in the virtue of his
satisfaction ? Yes : for by his own blood he entered
into the holy place, Heb. ix. 12.
6. Is Christ a Priest after the order of Aaron ?
No : but after the order of Melchisedec, Ps, ex. 4.
Is he a royal Priest? Yes : for he is a Priest upon
his throne, and the counsel of peace shall be between
them both. Zee. vi. 13. Is he a priest that needs a
successor? No: for this man, because he continueth
for ever, hath an unchangeable priesthood, Heb. vii.
24. Is he a Priest that needs a sacrifice for himself?
No : for the law makes men high priests which have
infirmity ; but the word of the oath makes the Son,
who is consecrated for evermore, Heb. vii. 28. Have
all believers an interest in Christ's priesthood ? Yes:
for we have a High Priest over the house of God,
Heb. X. 21. Is this an encouragement in our ap-
proaches to God ? Yes : let us therefore come boldly
to the throne of g^ce, Heb. iv. 16. And is this it
we must depend upon for our acceptance with God?
Yes : for spiritual sacrifices are acceptable to God
only through Jesus Christ, 1 Pet. ii. 6.
Q. 26. Haw does Christ execute the office of a King ?
A. Christ executes the office of a King, in sub-
duing us to himself, in ruling and defending us, and
in restraining and conquering all his and our ene-
mies.
1. Is Christ put into the ofiice of a King? Yes :
I have set my King upon my holy hill of Sion, Ps.
ii. 6. Does he execute that oflice ? Yes : he shall
reign over the house of Jacob for ever, Luke i. 33.
Is he King as Mediator? Yes: he hath authority
to execute judgment, because he is the Son of man,
John V. 27. Is his kingdom a spiritual kingdom ?
Yes : my kingdom is not of this world, John xviii.
36.
2. Is Christ universal monarch? Yes: for all
power is g^ven to him both in heaven and on earth,
Matt xxviii. 18. Has he a right to rule all 7 Yes :
he is Lord of all. Acts x. 36. Does he rule all *
Yes: he is the Governor among the nations, Ps.
xxii. 228. Does he rule all for the good of his church !
Yes : he is head over all things to the church, Eph.
i. 22. Is he in a special manner the church's Kin|r>
Yes : O daughter of Sion, thy King comes, Zech.
ix.9.
3. Does Christ, as a King, subdue his people to
himself? Yes : Thy people shall be willing in the
day of thy power, Ps. ex. 3. Does be do it by the
word of his grace ? Yes : he draws with the cords
of a man, and with the bands of love, Hos. xi. 4.
Does he do it effectually ? Yes : he makes ready
a people prepared for the Lord, Luke i. 17. Does
he conquer the opposition of the carnal mind ? Yes:
for the weapons of our warfare are mighty through
God, to the pulling down of strong holds, 2 Cor. x.
4. Does he set up his throne in the soul ? Yes :
bringing into captivity every thought to the obedi-
ence of Christ, 2 Cor. x. 6. And does he rule there?
Yes : for he writes his law in their hearts, Heb. viii.
10.
4. Does Christ, as a King, reign in his church?
Yes : The Lord is our Judge, the Lord is our Law-
giver, the Lord is our King, Isa. xxxiii. 22. Does
he enact laws ? Yes : he gave commandments to
his apostles. Acts i. 2. Does he commission officers?
Yes : By me kings reign, Prov. viii. 16. Does he
give judgment? Yes : we must all appear before
the judgment-seat of Christ, 2 Cor. v. 10. Is homage
and allegiance due to him ? Yes : for at the namei
of Jesus every knee shall bow, Phil. ii. 10. Does
he rule in righteousness ? Yes : the sceptre of his
kingdom is a right sceptre, Ps. xlv. 6.
6. Does Christ, as a King, protect his subjects ?
Yes : for he shall be as a hiding-place from the wind,
Isa. xxxii. 2. And does he secure the peace of his
kingdom? Yes: for this man shall be the peace,
Mic. V. 6. Has he authority to pardon sin ? Yes :
the Son of man hath power on earth to forgive sin.
Matt ix. 6. Has he authority to reward services ?
Yes : I will give thee a crown of life, Rev. ii. 10.
6. Does Christ, as King, restrain his enemies?
Yes : on this Rock will I build my church, and the
gates of hell shall not prevail against it. Matt. xvi.
18. Will he conquer them at last ? Yes : for he
must reign till he hath put all enemies under his
feet, 1 Cor. xv. 26. Will he conquer death itself?
Yes : the last enemy that shall be destroyed is death,
A SCRIPTURE CATECHISM.
883
1 Cor. X¥. 2& Does he ooant those his enemies
that will not hare him to reig^ over them ? Yes :
Those mine enemies which would not that I should
rei|^ over them bring hither, and slaj them before
me. Lake xix. 27.
7. Is Christ a merciful King ? Yes : he is meek,
and having salvation, Zech. ix. 9. Is he the poor
man's king ? Yes : he shall deliver the needy when
be cries, Ps. Ixxii. 12. Has he a large kingdom ?
Yes : he shall have dominion from sea to sea, Ps.
Ixxii. 8. Haye we reason to hope it shall be larger
than now it is ? Yes : for the kingdoms of the world
are become the kingdoms of the Lord and of his
Christ, Rev. xi. 15. Shall it be a lasting kingdom?
Yes: his throne shall be as the days of heaven,
Ps. Ixxxix. 29. And when the mystery of God
shall be finished, shall the kingdom of the Redeemer
be resigned to the Creator ? Yes : then cometh the
end, when he shall have delivered up the kingdom
to God, even the Father, 1 Cor. xv. 24.
& Ouj^t we to rejoice in Christ's dominion?
Yes : Let the children of Sion be joyful in their
King, Ps. cxlix. 2. Must we accept him for our
King? Yes: Take my yoke upon you, Matt. xi. 29.
Most we pay tribute to him? Yes: Send ye the
Lamb to the raler of the land, Isa. xvi. 1. Must we
obey him? Yes: for he is the Author of eternal
salvation to all them that obey him, Heb. v. 9.
Q. 27. Wherein did comist ChriMfs humiliation ?
\. Christ's humiliation consisted in his being
bom, and that in a low condition, made under the
law, undergoing the miseries of this life, the wrath
of God, and the cursed death of the cross ; in being
boned, and continuing under the power of death for
a time.
1. Did Jesus Christ humble himself? Yes: for
being in the form of God, he made himself of no
reputation, Phil. ii. 0, 7. Was it a deep humilia-
tion ? Yes : for he said, I am a worm, and no man,
Ps. xxii. 6. Was it requisite he should humble
bimself? Yes: for thus it is written, and thus it
behoved Christ to suiTer, Luke xxiv. 46. And was
that a proper expedient to atone for our sin ? Yes :
for the sinner had said, I vrill be like the Most High,
Isa. xiv. 14.
Z Did Christ humble himself in his birth ? Yes :
for he who thought it not robbery to be equal with
God, was made in the likeness of men, Phil. ii. 6, 7.
Was he bom of that which was then a poor family ?
Tes : he was a root of dry ground, Isa. liii. 2. Was
he bom of a poor woman ? Yes : for she offered
for her cleansing only a pair of turtle doves, or two
yoong pigeons, Luke ii. 24. compare Lev. xii. 8.
Was his supposed father a poor man ? Yes : they
said. Is not this the carpenter's son, Matt. xiii. 66.
Was he bom in a poor place ? Yes : Bethlehem
vas little among the thousands of Judah, Mic. v. 2.
3 L 2
Was he bom in poor circumstances ? Yes : in the
stable of an inn, and laid in a manger, Luke ii. 7.
Had he the respect paid him that was due to an
incarnate Deity ? No: for he was in the world, and
the world knew him not, John i. 10. Was he re-
spected by his countrymen ? No : he came to bis
own, and his own received him not, «. 11. Was he
bom honourably ? No : for he took upon him the
form of a servant, Phil. ii. 7. Was he bom wealthy ?
No : though he was rich, yet for our sakes he be-
came poor, 2 Cor. viii. 9.
3. Was Christ made under the law ? Yes : God
sent forth his Son, made of a woman, made under
the law, Gal. iv. 4. Was he circumcised ? Yes :
when eight days were accomplished, Luke ii. 21.
Was he presented in the temple? Yes: they
brought him to Jerusalem to present him to the Lord,
V. 22. Did he keep the passover? Yes : when he
was twelve years old, he went up to Jerusalem, after
the custom of the feast, v. 4Sl, Was he obedient to
his parents ? Yes : he went down with them to Na»
zareth, and was subject to them, v. 61. Did he pay
tribute? Yes: That give for me and thee. Matt,
xvii. 24, 27. Did he fulfil all righteousness ? Yes :
Thus it beoometh us to fulfil all righteousness, Matt,
iii. 16. Did he submit to the law of the mediator-
ship ? Yes : Thy law is within my heart, Ps. xl. 8.
4. Was his education mean ? Yes : for they said.
Is not this the carpenter? Mark vi. 3. Was the
place of his abode despicable ? Yes: Can any good
thing come out of Nazareth ? John i. 46. Did he
live in honour ? No : for he was despised and re-
jected of men, Isa.' liii. 3. Was he attended by
great folks ? No : Have any of the rulers, or of the
Pharisees, believed on him ? John vii. 48. Were his
followers mean ? Yes : for they were fishers. Matt,
iv. 18. Did he live in mirth and pleasure ? No :
he was a man of sorrows, and acquainted with grief,
Isa. liii. 3. Was the sin of sinners a grief to him ?
Yes : he was grieved for the hardness of their hearts,
Mark iii. 6. Were the sorrows of his friends a grief
to him ? Yes : Jesus wept, John xi. 36. Had he a
house of his own ? No : The foxes have holes, and
the birds of the air have nests, but the Son of man
hath not where to lay his head, Luke xi. 68. Was
he fed with the finest of the wheat ? No : he had
barley-loaves, John vi. 9. Did he live upon alms ?
Yes : for certain women ministered to him of their
substance, Luke viii. 3. Had he a stately place
to preach in ? No : he taught the people out of the
ship, Luke v. 3.
6. Was he tempted of Satan ? Yes : he was in
the wildemess forty days tempted of Satan, Mark
i. 13. Was that a part of his sufferings ? Yes :
for he suffered, being tempted, Heb. ii. 18. Was
he persecuted betimes? Yes: Herod sought the
young child to destroy him. Matt. ii. 13. Was he
slandered and reproached ? Yes : they said of him,
884
A SCRIPTURE CATECHISM.
Behold a gluttonous man, and a wine-bibber, a friend
of publicans and sinners, Luke vii. 34. Was be re-
presented as a madman ? Yes : they said. He hath
a devil, and is mad, John x. 90. And as one that
is in league with the devil? Yes: they said, He
casteth out devils by Beelzebub the prince of the
devils, Matt, xii, 24. Did they cavil at his preach-
ing ? Yes : he endured the contradiction of sinners
against himself, Heb. xii. 3. Did he bear all this
patiently? Yes : when he was reviled, he reviled
not again, 1 Pet li. 23.
6. But notwithstanding this, had he honour done
him in his humiliation? Yes: for it was said of
him. He shall be great, Luke i. 32. Did God put
honour upon him ? Yes : he received from God the
Father honour and glory, 2 Pet. i. 17. Did angels
do him honour? Yes: behold, angels came and
ministered to him, Matt iv. 11. Did foreigners do
him honour ? Yes : Wise men of the east came to
worship him, Matt ii. 2. Did the common report
of the people do him honour ? Yes : for some said
he was Elias, others Jeremiah, or one of the pro-
phets. Matt. xvi. 14. Did those that saw his mira-
cles do him honour ? Yes : for they said. It was
never so seen in Israel, Matt ix. 33. Did inferior
creatures do him honour? Yes: even the winds
and the seas obeyed him. Matt viii. 27. Were
devils themselves compelled to acknowledge him ?
Yes : for they said, We know thee who thoa art,
the Holy One of God, Mark i. 24.
7. Did he humble himself unto death ? Yes : he
humbled himself, and became obedient to death,
Phil. ii. 8. Did he die for us ? Yes : he was de-
livered for our offences, Rom. iv. 25. Was this ac-
cording to the counsels of God ? Yes : he was de-
livered by the determinate counsel and foreknow-
ledge of God, Acts ii. 23. Did he suffer in his soul ?
Yes ; for he said. Now is my soul troubled, John
xii. 27. Did he suffer from his Father ? Yes : he
was stricken, smitten of God, and afflicted, Isa. liii.
4. Did ho suffer in soul from his Father ? Yes :
for he put him to grief, v. 10. Did this put him into
an agony? Yes: He began to be sorrowful, and
very heavy. Matt. xxvi. 37. Did he suffer this for
us ? Yes : for he made him sin for us who knew no
sin, 2 Cor. v. 21. And yet did the Father love him
even when he braised him ? Yes : Therefore doth
my Father love me, because I lay down my life,
John X. 17.
8. Did he suffer from Satan ? Yes : Thou shalt
bruise his heel. Gen. iii. 15. Did Satan set upon
him ? Yes : The prince of this world cometh, John
xiv. 30. But did Satan conquer him? No: He
hath nothing in me, John xiv. 30. Did he suffer
from the Jews? Yes: for they cried. Crucify him,
crucify him, Luke xxiii. 21. Did he suffer from the
chief of the Jews ? Yes : he was the stone which the
builders refused, Ps. cxviii. 22. Did he suffer from
the Romans ? Yes : the prinoes of this world cm-
cified the Lord of glory, I Cor. ii. 8. Was he be-
trayed by Judas ? Yes : they put it into the heart
of Judas Iscariot to betray him, John xiii. 2. Was
he sold for thirty pieces of silver? Yes : A goodly
price that I was prized at, Zech. xi. 13. Was he
forsaken by his own disciples ? Yes : all his dis-
ciples forsook him, and fled. Matt. xxvi. 56.
9. Was he falsely accused? Yes: they sought
false witness against him to put him to death. Matt,
xxvi. 50. Was he basely abased ? Yes : he hid not
his face from shame and spitting, Isa. 1. 6. Was he
condemned as a blasphemer? Yes : they said. He
hath spoken blasphemy. Matt xxvi. 65. Was he
condemned as a traitor? Yes: for they said be
perverted the nation, forbidding to give tribute to
Caesar, Luke xxiii. 2. Was he scourged? Yes:
for by his stripes we are healed, Isa. liii. 5. Was
he exposed to contempt ? Yes : he was a reproach
of men, and despised of the people, Ps. xxii. 6. Did
they scoff at him as a Prophet ? Yes : they said.
Prophesy who smote thee. Matt xxvi. 68. Did they
scoff at him as a King ? Yes : they said. Hail, King
of the Jews, Matt, xxvii. 29. Did they scoff at him
as a Priest and Saviour? Yes : they said, He saved
others, himself he cannot save. Matt, xxvii. 42.
10. Was he sentenced to the cross ? Yes : Pilate
delivered him to be crucified. Matt, xxvii. 26. Was
he crucified between two thieves; Yes: he was
numbered with the transgressors, Isa. liii. 12. Did
he die a bloody death ? Yes : for the life of the flesh
is in the blood, and it is the blood that makes atone-
ment for the soul. Lev. xvii. 11. Did he die a pain-
ful death ? Yes : they pierced his hands and feet,
Ps. xxii. 16. And a shameful death? Yes: he
endured the cross, despising the shame, Heb. xii. 2.
And a cursed death ? Yes : for he that is hanged is
accursed of God, Deut. xxi. 23. Gal. iii. 13. Did
God seem to withdraw from him. in his sufferings ?
Yes : he cried with a loud voice, My God, my God,
why hast thou forsaken me ? Matt, xxvii. 46.
1 1 . Did Christ die to glorify God ? Yes : For thb
cause came I to this hour. Father, glorify thy name,
John xii. 27, 28. Did he die to satisfy for our sins ?
Yes : it was to finish transgression, and to make an
end of sins, to make reconciliation for iniquity, and
bring in everlasting righteousness, Dan. ix. 24. Did
he die to conquer Satan ? Yes : he spoiled princi-
palities and powers, triumphing over them in his
cross. Col. ii. 15. Did he die to save us from sin ?
Yes : be gave himself for us, that he might redeem
us from all iniquity. Tit ii. 14. Did he die to pur-
chase heaven for us ? Yes : for it is the purchased
possession, Eph. i. 14. Heb. ix. 15. Was he in his
death made a curse for us ? Yes : for Christ hath
redeemed us from the curse of the law, being made
a curse for us, Gal. iii. 13. Did Christ sweat for
us ? Yes : his sweat was, as it were, great drops of
A SCRIPTURE CATECHISM.
886
blood, Lake xxii. 44. And thorns being also a fruit
of the curse, did Christ wear them for os ? Yes :
they platted a crown of thorns and pat it npon his
head, Matt. xxYii. 29.
12. Did Christ do all that was to be done in his
safferings for ns? Yes: he said, It is finished,
John xix. 90. Did the events answer the predic-
tions? Yes: for the Scriptures must be fulfilled,
Mark xir. 49. Are we sare that Christ was truly
dead ? Yes : for one of the soldiers with a spear
pierced his side, and forthwith came thereout blood
aod water, and he that saw it bare record, John xix.
34, 35. Did Christ die as a martyr ? Yes : for be-
fore Pontius Pilate he witnessed a good confession,
1 Tim. vi. 13. Did he die as a testator ? Yes : for
where a testament is, there must needs be the death
of the testator, Heb. ix. 16. Did he die as a sacri-
fice? Yes : Christ our passover is sacrificed for us,
1 Cor. ▼. 7.
13. Was there honour done to Christ even in his
sofferings ? Yes : the earth did quake, and the
rocks rent, and the graves were opened, Matt xxvii.
51. And were some thereby convinced ? Yes : they
feared greatly, saying. Truly this was the Son of
God, Matt, xxvii. 54. Is the cross of Christ then a
reproach to us ? No: God forbid that I should
^lory, save in the cross of our Lord Jesus Christ,
Gal. ?L 14. Is it what we should all be acquainted
with ? Yes : I determined to know nothing but
Jesus Christy and him crucified, 1 Cor. ii. 2. And
OQght we to celebrate the praises of our crucified Sa-
Tiour? Yes: Worthy is the Lamb that was slain
to receive honour, and glory, and blessing. Rev.
y. 12.
14. When Christ was dead, was he buried ? Yes :
they took him down from the tree, and laid him in
a sepulchre. Acts xiii. 29. Was he buried accord-
ing to the custom ? Yes : as the manner of the
iews is to bury, John xix. 40. Did he continue
Quder the power of death for a time ? Yes : for as
Jonas was three days and three nights in the whale's
belly, so shall the Son of man be three days and
three nights in the heart of the earth. Matt xii. 40.
Was this his descent into hell ? Yes : he descended
into the lower parts of the earth, Eph. iv. 9. Did
his separate soul go to paradise ? Yes : This day
shalt thou be with me in paradise, Luke xxiii. 43.
Did his body see corruption ? No : Thou wilt not
leave my soul in hell, neither wilt thou suffer thine
Holy One to see corruption. Acts ii. 27.
Q. 28. Wherein consists Christ's exaltation f
A. Christ's exaltation consists in his rising again
from the dead on the third day, in ascending up
into heaven, in sitting at the right hand of God the
Father, and in coming to judge the world at the
last day.
1. Is Jesos Christ exalted ? Yes : because he
humbled himself, therefore God also hath highly
exalted him, Phil. ii. 9. Was his humiliation the
way to exaltation ? Yes : he sufiered these things,
and so entered into his glory, Luke xxiv. 26. Was
his exaltation the reward of his humiliation ? Yes :
I have glorified thee on the earth, and now, O Fa-
ther, glorify thou me, John xvii. 5. Had he it in
his eye in his sufferings? Yes: for the joy that
was set before him, he endured the cross, Heb.
xii. 2.
2. Was his resurrection the first step of his exalt-
ation? Yes: he was buried, and rose again the
third day according to the Scriptures, 1 Cor. xv. 4.
Did he continue always in the bands of death ? No :
for it was impossible he should be holden of them.
Acts ii. 24. Did he rise to life ? Yes : he both rose
and revived, Rom. xiv. 9. Did the same body rise?
Yes : Behold my hands and my feet, that it is I my-
self, Luke xxiv. 39. Is he the same Jesus still ?
Yes : I am he that liveth, and was dead. Rev. i. 18.
Did he lie in the grave all the Jewish sabbath?
Yes : for he rose in the end of the sabbath. Matt,
xxviii. 1. Did he rise the same day of the week?
Yes : as it began to dawn towards the first day of the
week, Matt, xxviii. 1. Have we sufficient proof of
his resurrection ? Yes : he showed himself alive, by
many infallible proofs. Acts i. 3. Did he rise to
die no more ? Yes : Death hath no more dominion
over him, Rom. vi. 9.
3. Did Christ rise by his own power? Yes:
Destroy this temple, and in three days I will raise
it up, John ii. 19. and x. 18. Was that a divine
power ? Yes : for he was crucified through weak-
ness, but he lived by the power of God, 2 Cor.
xiii. 4. Was it the great proof of his being the Son
of God ? Yes : he was declared to be the Son of
God with power by the resurrection from the dead,
Rom. i. 4. Was it the will of the Father he should
rise? Yes: for the angel of the Lord descended
from heaven, and came, and rolled back the stone,
Matt, xxviii. 2. Did the Father raise him ? Yes :
God raised him from the dead. Acts xiii. 30. Was
this an evidence of the acceptance of his satisfac-
tion ? Yes : for he was raised again for our justifi-
cation, Rom. iv. 25. And we may plead it? Yes:
It is Christ that died, yea, rather, that is risen again,
Rom. viii. .34.
4. Did Christ rise as a public person ? Yes : for
since by man came death, by man came also the
resurrection of the dead, 1 Cor. xv. 21. Are true
believers raised with him to a spiritual life ? Yes :
he hath quickened us together with Christ, Eph.
ii. 5. And shall they be shortly raised to eternal life ?
Yes : Christ the first-fruits, afterward they that are
Christ's at his coming, 1 Cor. xv. 23. Is tlie resur-
rection of Christ one of the great foundations of
Christianity ? Yes : if Christ be not risen, our faith
is vain, v, 14.
886
A SCMPTURE CATECHISM.
5. Did Christ stay on earth forty days after his
resurrection ? Yes : he was seen of them forty days,
Acts i. 3. Did he then ascend up into heaven?
Yes: while he blessed them he was parted from
them, and carried up into heaven, Luke xxiv. 51.
Did he ascend in a cloud ? Yes : a cloud received
him out of their sight, Acts i. 9. Was he welcome
in heaven ? Yes : when the Son of man came with
the clouds of heaven, he came to the Ancient of days,
and they brought him near before him, Dan. vii. 13.
6. Was it for our advantage that he ascended up
into heaven ? Yes : It is expedient for you that I
go away, John xvi. 7. Did he ascend as a con-
queror? Yes: when he ascended on high, he led
captivity captive, Eph. iv. 8. Did he ascend as our
forerunner? Yes: as the forerunner he is for us
entered, Heb. vi. 20. Is he gone to prepare a place
for us } Yes : I go to prepare a place for you, John
xiv. 2. Did he enter as our High Priest within the
veil ? Yes : by his own blood he entered in once
into the holy place, Heb. ix. 12.
7. Did he sit at the right hand of God ? Yes : be
is seated on the right hand of the throne of the
Majesty in the heavens, Heb. viii. 1. Has he autho-
rity to sit there ? Yes : The Lord said unto my Lord,
Sit thou on my right hand, Ps. ex. 1* Is he there
now ? Yes : he is even at the right hand of God,
Rom. viii. 34. Has he been seen there ? Yes : Ste-
phen said, I see the heavens opened, and the Son of
man standing on the right hand of God, Acts vii.
56. Will he continue there? Yes: the heavens
must receive him till the restitution of all things.
Acts iii. 21. Has he the highest honour there?
Yes : God hath given him a name above every name,
Phil. ii. 9. Has he the sovereign power there ? Yes :
for angels, authorities, and powers are made subject
to him, 1 Pet. iii. 22. Is he Lord of all there?
Yes : Thou crownest him with glory and honour, and
didst set him over the works of thy hands, Heb. ii. 7.
Ought we therefore to have our hearts in heaven ?
Yes : Seek those things which are above, where
Christ sits on the right hand of God, Col. iii. 1.
8. Will Christ come again ? Yes : If I go to pre-
pare a place for you, I will come again, John xiv.
3. Are you sure he will come again ? Yes : for he
said. Surely I come quickly. Rev. xxii. 20. Will
he come in glory ? Yes : he shall come in the clouds
of heaven with power and great glory. Matt xxiv.
30. Will his angels attend him? Yes: he shall
come in his glory, and all the holy angels with him.
Matt. XXV. 31. Will he come publicly? Yes: Be-
hold he comes in the clouds, and every eye shall see
him. Rev. i. 7.
9. Will Christ come to judge the world? Yes:
God hath appointed a day in which he will judge
the world in righteousness by that Man whom he
hath ordained, Acts xvii. 31. Will he come to the
terror of all his enemies? Yes: they also which
pierced him shall wail because of him, Rev. i. 7.
Will he come to the comfort of all his faithful fol-
lowers ? Yes : to them that look for him, he will
appear the second time unto salvation, Heb. ix. 28.
Will this be at the last day ? Yes : I will raise him
up at the last day, John vi. 39. Ought we to wait
for that day ? Yes : looking for the blessed hope,
and the glorious appearance of the great God and
our Saviour Jesus Christ, Tit ii. 13.
Q. 29. Howmre we made partaken of the redempUon
purckaeed hy Christ f
A. We are made partakers of the redemption pnr^
chased by Christ, by the effectaal application of it
to us by his Holy Spirit
1. Is redemption purchased by Christ ? Yes : he
obtained eternal redemption for us, Heb. ix. 12. Is
he then the Author of it? Yes: be became the
Author of salvation, Heb. v. 9. Is it redemption by
price ? Yes : Ye are bought with a price, 1 Cor. vi.
20. Is it a redemption by power ? Yes : for he
hath led captivity captive, Ps. Ixviii. 18. Is this
redemption offered to all ? Yes : he hath proclaimed
liberty to the captives, Isa. Ixi. 1. May all that will
take the benefit of it ? Yes : Ho, every one that
thirsteth, come ye to the waters, Isa. Iv. 1. Have
all the world therefore some benefit by it ? Yes : Go
into all the world, and preach the gospel to every
creature, Mark xvi. 15. But have all the world a
like benefit by it ? No : Thou wilt manifest thyself
to us, and not unto the world, John xiv. 22.
2. Is it enough for us that there is a redemption
purchased ? No : for there are those who deny the
Lord who bought them, 2 Pet. ii. 1. Is it enough
to hear of it ? No : for to some it is a savour of
death unto death, 2 Cor. ii. 16. Is it enough to have
a name among the redeemed ? No : Thou hast a
name that thou livest, and art dead. Rev. iii. 1. Is
it necessary therefore that we be partakers of the
redemption ? Yes : that we may say. Who loved me,
and gave himself for me. Gal. ii. 20. Do all partake
of it ? No : Thou hast neither part nor lot in this
matter. Acts viii. 21. Do all believers partake of
it ? Yes : We are made partakers of Christ, Heb.
ii. 14. Do they receive the Redeemer? Yes: We
have received Christ Jesus the Lord, Cot ii. 6. Do
any receive this of themselves? No: A man can
receive nothing except it be given him from above,
John iii. 27.
3. Must the redemption be applied to us ? Tes :
It is Christ in you the hope of glory, Col. i. 27. Is
it the Spirit's work to apply it ? Yes : for it is the
Spirit that quickens, John vi. 63. Is he sent for
that purpose ? Yes : He shall take of mine, and
shall show it unto you, John xvi. 15. Is he sent in
Christ's name ? Yes : He is the Comforter, which
is the Holy Ghost, whom the Father will send in
my name, John xiv» 26» Have we as much need of
A SCRIPTURE CATECHISM.
887
the Spirit to apply tbe redemption to as, as of the
Son to purchase it for na ? Yes : for when Christ
had purchased it, it was expedient for as he should
go airay, that he might send the Comforter, John
ivi. 7.
4. Is the Spirit given to the chnrch in general ?
Yes : Another Comforter shall ahide with yon for
ever, John xiv. 16. Is he promised to particular
persons? Yes : Turn ye at my reproof; hehold, I
will pour out my Spirit unto yon, ProY. i. 23. Are
we to pray for the Spirit then ? Yes : our heavenly
Father will give the Holy Spirit to them that ask
hira. Lake xi. 13. Do all believers receive of the
Spirit ? Yes : God hath sent forth the Spirit of his
Son into your hearts, Gal. iv. 6. Is he their teacher?
Yes : he shall teach them all things. Is he their
remembrancer ? Yes : he shall bring all things to
their remembrance, John xiv. 26. Is he the earnest?
Yes : he hath given the earnest of the Spirit in our
hearts, 2 Cor. i. 22. Does he begin the good work
of grace in the heart ? Yes : for when he is come,
he shall convince, John xvi. 8. And does he per-
fect it? Yes : for he hath wrought us for the self-
same thing, 2 Cor. v. 6.
Q. 30, H&w doe9 the Spirit apply to us the redemp-
tion purchased by Christ ?
A. The Spirit applies to us the redemption pur-
chased by Christ, by working faith in us, and
thereby uniting us to Christ in our effectual call-
ing?
1. Does the Spirit act freely in applying the re-
demption ? Yes : The wind bloweth where it list-
tth, so is every one that is bom of the Spirit, John
iii. 8. Does he act mysteriously ? Yes : Thou know-
est not what is the way of the Spirit, Eccl. xi. 15.
Does he act effectually ? Yes : All that the Father
giveth me shall come to me, John vi. 37.
2. Is faith necessary to our interest in the redemp-
tion? Yes: for without faith it is impossible to
please God, Heb. xi. 6. Is it the great thing neces-
sary? Yes: only believe, all things are possible to
him that can believe, Mark v. 36. and ix. 23. Can
we have a saving interest in tlie redemption without
faith? No: he that believeth not, is condemned
already, John iii. 18. Is it that which is required
on our part ? Yes : by grace ye are saved through
faith. And is it of ourselves? No: not of our-
selves, it is the gift of God, Eph. ii. 8. Is it given
for Christ's sake ? Yes : Unto you it is given on
tbe behalf of Christ to believe on him, Phil. i. 29.
3. Does the Spirit work faith in us ? Yes : it is
the faith of the operation of God, Col 11. 12. Is it a
divine work then ? Yes : this is the work of God,
that ye believe, John vi. 29. Is it a work of divine
power ? Yes : we believe according to tbe work-
in;^ of his mighty power, which he wrought in
Christ, Eph. i. 19, 20. Is it wrought in all the
saints ? Yes : for they have all obtained a like pre-
cious faith, 2 Pet. i. 1. Shall it be wrought in all
the chosen ? Yes : for it is the faith of God's elect.
Tit i. 1.
4. Are all true believers united to Christ? Yes:
He that is joined to the Lord is one Spirit, 1 Cor.
vi. 17. Are they interested in his death ? Yes :
We are crucified with Christ, Gal. ii. 20. And in his
burial ? Yes : We are buried with him in baptism,
Rom. vi. 4, And in his resurrection ? Yes : He
has quickened us together with Christ, Eph. ii. 5.
And in his ascension ? Yes : He has made us sit
together in heavenly places in Christ Jesus, Eph.
ii.6.
5. Is there a real union between Christ and be-
lievers ? Yes : for both he that sanctifieth, and they
who are sanctified, are all of one, Heb. ii. It. Is
he the Head ? Yes : he is the Head of the body,
the church. Col. i. 18. Are they his members ? Yes :
Who are members of his body, of his flesh, and of
his bones, Eph. v. 30. Is he the Root ? Yes : for of
his fulness have all we received, John i. 16. Are
they the branches? Yes : I am the vine, ye are the
branches, John xv. 5. Is he the Foundation ? Yes :
Behold, I lay in Zion for a foundation a stone, a
tried stone, Isa. xxviii. 16. Are they built upon
him ? Yes : Ye also, as lively stones, are built up a
spiritual house, 1 Pet. ii. 5.
6. Is there a relative union between Christ and
believers ? Yes : I ascend to my Father and your
Father, John xx. 17. Are they his children ? Yes:
Here am I, and the children which thou hast given
me, Heb. ii. 13. Are they his brethren ? Yes : he
is not ashamed to call them brethren, Heb. ii. 11, 12
Are they his spouse ? Yes : I have espoused you
to one husband, 2 Cor. xi. 2. Are they his subjects ?
Yes : they arc translated into the kingdom of his
dear Son, Col. i. 13. Are they his soldiers ? Yes:
good soldiers of Jesus Christ, 2 Tim. ii. 3. Are
they his servants ? Yes : Ye call me Master and
Lord, John xiii. 13. Are they his scholars ? Yes :
they sit at Jesus' feet and hear his word, Luke x.
39. Are they his sheep ? Yes : for he is the great
Shepherd of the sheep, Heb. xiii. 20.
7. Is it by faith that we are united to Christ?
Yes : for Christ dwells in the heart by faith, Eph.
iii. 17. Is that owing to the Spirit ? Yes : we arc
a habitation of God through the Spirit, Eph. ii. 22.
Does communion result from this union ? Yes : for
truly our fellowship is with the Father, and with his
Son Jesus Christ, 1 John i. 3. And is that owing
to the Spirit ? Yes : we have an access by one
Spirit unto the Father, Eph. ii. 18. Can we be
united to Christ without the indwelling of the Spirit?
No : for if any man have not the Spirit of Christ, he
is none of his, Rom. viii. 9. Have all that are unit-
ed to Christ an interest in the benefits of redemp-
tion ? Yes : for of him are we in Christ Jesus, who
888
A SCRIPTURE CATECHISM.
of God is made unto ns wisdom, rigbteoasness, sane-
tification, and redemption, 1 Cor. i. 90.
8. Are we united to Christ in oar effectaal calling }
Yes : for we are called into the fellowship of his
Son, Jesus Christ our Lord, 1 Cor. i. 9. Will the
common call unite us to Christ? No : for many are
called, but few are chosen, Matt xxii. 14. Is it the
effectaal call then that does it ? Yes : for whom he
called, them he justified, Rom. yiii. 30.
9. Does the gospel call as from sin to God > Yes :
it turns from the power of Satan unto God, Acts
xxtL 18. Does it call us from self to Christ ? Yes:
If any man will be my disciple, let him deny himself
and follow me, Matt. XTi. 24. Does it call us from
darkness to light ? Yes : He hath called us out of
darkness into his marvellous light, 1 Pet. ii. 9. And
from uncleanness to holiness ? Yes : God hath not
called us to uncleanness, but to holiness, 1 Thess.
iv. 7. And from this world to the other ? Yes : If
ye be risen with Christ, seek those things that are
above, Col. iii. 1. Is this call effectual when we
come at the call ? Yes : Follow me, and he arose
and followed him, Matt. ix. 9. Is it our great con-
cern to make this sure ? Yes : Make your calling
and your election sure, 2 Pet. i. 10.
Q. 31. What is effectual calling ?
A. Effectual calling is the work of God^s Spirit,
whereby convincing us of ou r sin and misery, enlight-
ening our minds in the knowledge of Christ, and re-
newing our wills, he does persuade and enable us
to embrace Jesus Christ, freely offered to us in the
gospel.
1. Is the common call given to the world ? Yes :
he sent forth his servants to call them that were bid-
den. Matt. xxii. 3. Can ministers make that call
effectual f No : for who hath believed our report,
Isa. liii. I. Is it the work of God to make it effec-
tual ? Yes : for it is God that giveth the increase,
1 Cor. iii. 7. Does he do it in a way suitable to our
nature ? Yes : I drew them with cords of a man,
Hos. xi. 4. Is it necessary to our salvation, that
the call should be effectual } Yes : Who hath saved
us, and called us with a holy calling, 2 Tim. i. 9.
2. Are all who are effectually called convinced of
sin ? Yes : I was alive without the law once, but
when the commandment came, sin revived, Rom.
vii. 9. Is it the Spirit's work to convince ? Yes :
when he is come he will convince the world of sin,
John xvi. 8. Is the word the ordinary means of con-
viction ? Yes : for by the law is the knowledge of
sin, Rom. iii. 20. Is it necessary we should be con-
vinced of sin ? Yes : for they that are whole, need
not a physician. Matt. ix. 12. Must we be convinced
of the fact of sin ? Yes : These things thou hast done,
Ps. 1. 21. And of the fault of sin ? Yes : Know
therefore, and see, that it is an evil thing, Jer. ii. 19.
And of the folly of sin ? Yes : Herein thou hast |
done foolishly, 2 Chron. xvi. 9. And of the filth of
sin } Yes : For how canst thou say, I am not pol-
luted } Jer. ii. 23. And of the fruit of sin ? Yes :
Your sins have separated between you and your God,
Isa. lix. 1, 2. And of the fountain of sin ? Yes :
They shall know every man the plagae of his own
heart, 1 Kings viii. 38.
3. Must we also be convinced of oar misery?
Yes : Thou art wretched and miserable. Rev. iii. 17.
And of our danger? Yes: Flee from the wrath to
come. Matt. iii. 7. Must we be convinced of our
helplessness in ourselves ? Yes : when sin revived
I died, Rom. vii. 9. And of the possibility of our
being helped by the grace of God ? Yes : How many
hired servants of my father have bread enough, and
to spare 1 Luke xv. 17. Will these convictions put
us in pain } Yes : When they heard this, they were
pricked to the heart, Acts ii. 37. And bring as to be
at a loss within ourselves ? Yes : Men and brethren,
what shall we do } Acts ii. 37. And put os apon
inquiry > Yes : They shall ask the way to Sion with
their faces thitherward, Jer. 1. 6. Are these convic-
tions necessary to prepare us for an invitation to
Christ? Yes: Come unto me all ye that labour,
and are heavy laden. Matt. xi. 28.
4. Does the Spirit, when he has convinced us of
sin and misery, leave us so ? No : for he has torn,
and he will heal us, Hos. vi. 1. When he has showed
us our wound, does he show us our remedy ? Yes :
O Israel, thou hast destroyed thyself, but in me is
thy help, Hos. xiii. 9. Does he enlighten our minds ?
Yes : the Spirit of wisdom and revelation is given,
that the eyes of our understanding may be enligbt*
ened, Eph. i. 17, 18. Does he enlighten them with
the knowledge of Christ? Yes: he gives the light
of the knowledge of the glory of God in the face of
Jesus Christ, 2 Cor. iv. 6. Does he discover to the
soul Christ's ability to save ? Yes : I have laid help
upon one that is mighty, Ps. Ixxxix. 19. And his
willingness to save? Yes: I will, be thou clean.
Matt. viii. 3. Should we be most ambitious of the
knowledge of Christ ? Yes : counting all things
but loss for the excellency of the knowledge of Christ
Jesus our Lord, Phil. iii. 8. Does the Spirit direct
convinced sinners to Christ ? Yes : Turn ye to the
strong hold, ye prisoners of hope, Zech. ix. 12.
5. Is it enough to have the mind enlightened?
No : for we are called into a professed subjection to
the gospel of Christ, 2 Cor. ix. 13. Must the will
therefore be renewed ? Yes : for it is God tliat work-
eth in us both to will and to do of his own good
pleasure, Phil. ii. 13. Is it the work of the Spirit
to incline the will to do that which is good ? Yes :
Incline my heart unto thy testimonies, Ps. cxix. 36.
And is that the renewing of th^ will ? Yes : A new
heart will I give you, and a new spirit will I pat
within you, Ezek. xxxvi. 26. Does that make the
will pliable ? Yes : I will take the stony heart out
A SCRIPTURE CATECHISM.
889
of their fleshy and will give them an heart of flesh,
Ezek. xi. 19. Does it bring it into subjection to the
vill of Grod ? Yes : Lord, what wilt thou have me
to do } Acta ix. 6* And is that a cheerfol subjec-
tion ? Yes : because the love of God is shed abroad
in oar hearts bjr the Holy Ghost, Rom. ▼. 6.
6. Is Christ offered to us in the gospel ? Yes :
Behold, I stand at the door and knock, Rev. iii. 20.
h he freely offered } Yes : Come buy, without money,
and without price, Isa. Iv. 1. Are we concerned to
embrace that offer ? Yes : Come eat of my bread,
and driok of the wine that I have mingled, Prov.
jx. 5. Are we by nature averse to it ? Yes : Ye will
not come to me, that ye might have life, John v. 40.
Do sinners perish then through their own wilfulness?
Yes : I have called, and ye have refused, Prov. i.
24. Does the Spirit in effectual calling overcome
this aversion } Yes : With loving kindness have I
drawn thee, Jer. xxxi. 3. Does he persuade us to
embrace this offer ) Yes : For every man that hath
heard, and learned of the Father, cometh unto me,
John vi. 45. Does he enable us } Yes : For you
hath he quickened, who were dead in trespasses and
sins, Epb. ii. 1.
7. Can we tarn to God by any power of our own }
No : for we are not sufficient of ourselves, 2 Cor. iii.
5, Is it the g^ce of God that turns us to him ? Yes:
Turn thou me, and I shall be turned, Jer. xxxi. 18.
Is it free grace ? Yes : He went on frowardly in
the way of his heart, I have seen his ways, and will
heal him, Isa. Ivii. 17, 18. Does it turn us by a
vork upon the will ? Yes : The Lord opened the
heart of Lydia, Acts xvi. 14. Is it special grace ?
Yes : It is not of him that willeth, nor of him that
ranoeth, but of God that sboweth mercy, Rom. ix.
16. Shall this grace be given to all the elect ? Yes :
All that the Father hath given me shall come unto
ne, John vi. d7« Shall it be effectual ? . Yes : His
^ce which was bestowed upon me was not in vain,
1 Cor. XV. 10. May we in faith pray for this grace ?
Yes : I will for this be inquired of by the house of
Israel, Ezek. xxxvi. 37. Can any torn to God with-
out this special grace ? No : For no man can come
to me, except the Father, which hath sent me, draw
him, John vi. 44. Must that grace therefore have
all the glory ? Yes : we must show forth the praises
of him that hath called us, 1 Pet ii. 9.
Q. 32. What benefits do they that are effectual^
tailed partake of in this life ?
A. They that are effectually called do in this life
partake of justification, adoption, and sanctification,
and the several benefits which in this life do either
accompany or flow from them.
1. Are all those happy which are effectually call-
ed? Yes: for God hath called us to his kingdom
and glory, 1 Thess. ii. 12. Are they partakers of the
blessings of the new covenant? Yes : for the pro-
mise is sure to all the seed, Rom. iv. 16. Are they
happy even in this life ? Yes : For after that ye be-
lieved, ye were sealed with that Holy Spirit of pro-
mise, Eph. i. 13.
2. Are they dignified and preferred ? Yes : Ye are
a chosen generation, a royal priesthood, 1 Pet ii. 9.
Are they brought near ? Yes : Ye who sometimes
were afar off, are made nigh, Eph. ii. 13. Are they
enriched ? Yes : God hath called the poor in this
world rich in faith. Jam. ii. 5. Are they taken into
the communion of saints ? Yes : for we are come to
the church of the first-bom which are written in
heaven, Heb. xii. 23. And into communion with
the holy angels ? Yes : for we are come to an in-
numerable company of angels, Heb. xii. 22. Are
they entitled to the best possessions } Yes : All
things are yours, whether Paul, or Apollos, or Ce-
phas, or the world, or life, or death, or things pre-
sent, or things to come, all are yours, 1 Cor. iii. 22.
Are they happy in the best blessings ? Yes : The
God and Father of our Lord Jesus hath blessed us
with spiritual blessings in heavenly things, Eph. i.
3. Are they happy both for soul and body ? Yes :
He hath given us all things that pertain to life and
godliness, 2 Pet. i. 3.
3. Are they justified ? Yes : whom he called, them
he justified, Rom. viii. 30. Is that an unspeakable
benefit ? Yes : blessed is the man whose iniquity is
forgiven, Ps. xxxii. 1. Are they adopted? Yes:
for he hath predestinated us to the adoption of chil-
dren, Eph. i. 5. And is that an unspeakable bene-
fit } Yes : for if children, then heirs, Rom. viii. 17.
Are they sanctified? Yes: they are sanctified in
Christ Jesus, 1 Cor. i. 2. And is that an unspeak-
able benefit ? Yes : for we are partakers of his holi-
ness, Heb. xii. 10.
4. Do they partake of other benefits ? Yes : The
Lord will give grace and glory, and no good thing
will be withhold from them that walk uprightly, Ps.
Ixxxiv. 11. Are all these benefits given to them that
are effectually called ? Yes : for the promise of the
remission of sins, and the gift of the Holy Ghost, is
to as many as the Lord our God shall call. Acts ii.
39. And shall every thing turn to their advantage?
Yes : all things work together for good to them -that
are the called, Rom. viii. 26. Will you therefore
make it sure that you are effectually called, by com-
ing at the call ? Yes : behold, we come unto thee,
for thou art the Lord our God, Jer. iii. 22.
Q. 33. What isjustifcation 2
A. Justification is an act of God's free grace,
wherein he pardons all our sins, and accepts ns as
righteous in his sight, only for the righteousness of
Christ imputed to us, and received by faith alone.
1. Have we all need to be justified ? Yes : for
we are all guilty before God, Rom. iii. 19. Is it
enough if we justify ourselves? No: If I justify
890
A SCRIPTURE CATECHISM.
myself my own mouth shall condemn me, Job ix. 20.
Is it enough if our neighbours justify us ? No : for
that which is highly esteemed among men is abom-
ination in the sight of God, Luke xvi. 15. Must it
be God's act then ? Yes : It is God that justifieth,
Bom. viii. 33. And his only ? Yes : for none can
forgive sins but God only, Mark ii. 7. And is it
an act of free grace ? Yes : we are justified freely
by his grace, Rom. iii. 24.
2. Are all that are justified discharged from the
sentence of the law ? Yes : for there is no con-
demnation to them that are in Christ Jesus, Rom.
viii. 1. Have they their sins pardoned ? Yes ; we
have redemption through his blood, the forgiveness
of sins, Eph. i. 7. Does God forgive them ? Yes :
I, even I, am he that blotteth out thy transgressions,
Isa. xliii. 25.
3. When God forgives sin does he forgive all ?
Yes : Having forgiven all your trespasses. Col. ii.
13. Does he forgive even great sins ? Yes : Though
your sins have been as scarlet, they shall be white
as snow, Isa. i. 18. Does he forgive many sins?
Yes : He will abundantly pardon, Isa. Iv. 7. Does
he forgive freely ? Yes : I will be merciful to their
unrighteousness. Does he forgive fully ? Yes :
Their sins and their iniquities I will remember no
more, Heb. viii. 12. Is he forward to forgive?
Yes : I said I will confess, and thou forgavest, Ps.
xxxii. 5. Does he forgive and forget ? Yes : Thou
wilt cast all their sins into the depths of the sea,
Mic. vii. 19.
4. Is forgiveness of sins offered to all upon gospel
terms ? Yes : for repentance and remission of sins
b preached to all nations, Luke xxiv. 47. Is it se-
cured to all the chosen remnant? Yes : for Christ
is exalted to be a Prince, and a Saviour, to give re-
pentance and remission of sins. Acts v. 31. Have
all believers their sins pardoned? Yes: through
him all that believe are justified. Acts xiii. 39.
Are they accepted in God's sight ? Yes : he hath
made us accepted in the Beloved, Eph. i. 6. Are
they accepted as righteous? Yes : for we are made
the righteousness of God in him, 2 Cor. v. 21. May
those that have been ungodly be thus justified?
Yes : he justifies the ungodly, Rom. iv. 5.
5. Can we be justified by the covenant of inno-
cency? No: for who can say, I have made my
heart clean? Prov. xx. 9. Can we be justified by
any thing in ourselves ? No : How can men be jus-
tified with God ? Job xxv. 4. If we know no ill by
ourselves will that justify us ? No : though I know
nothing by myself, yet am I not thereby justified,
1 Cor. iv. 4. Will the law of Moses justify us ?
No: we are justified from all those things from
which we could not be justified by the law of Mose*9,
Acts xiii. 39. Will our own works justify us ? No :
by the deeds of the law shall no flesh be justified,
Rom. iii. 20. Would the ceremonial sacrifices jus-
tify men? No: they could not make the comers
thereunto perfect, Heb. x. 1. Are we justified for
the righteousness of Christ? Yes: By the obedi-
ence of one shall many be made righteous, Rom. v.
19. And for that only ? Yes : Not having my own
righteousness, which is of the law, but that which is
through the faith of Christ, Phil. iii. 9.
6. Is the righteousness of Christ imputed to as for
our justification? Yes : for he is made of God unto
us righteousness, 1 Cor. i. 30. Did Christ die that it
might be imputed ? Yes : He shall j ustify many, for
he shall bear their iniquities, Isa. liii. 11. Do we
owe our justification then to the death of Christ?
Yes : the blood of Christ his Son cleanseth us from
all sin, 1 John i. 7. And does that lay the foundation
of our salvation ? Yes: being justified by his blood,
we shall be saved from wrath, Rom. ▼. 9. Were
we justified from eternity? No: for in due time
Christ died for the ungodly, Rom. v. 9. If Christ
had died, and not risen again, could he have justi-
fied us ? No : for he was delivered for our offences,
and raised again for our justification, Rom. iv. 25.
Is that then our plea for peace and pardon ? Yes :
for who then is he that shall condemn ? Rom. viiL
34. May we then depend upon Christ for righte-
ousness 7 Yes : In the Lord I have righteousness
and strength, Isa. xlv. 24. Is it become an act of
justice in God to pardon sin upon the account of
Christ's righteousness ? Yes : for he is just, and the
justifier of him that believeth in Jesus, Rom. iii.
26. 1 John i. 9.
7. Are we to receive the righteousness of Christ?
Yes : We have now received the atonement, Rom.
V. 11. Do we receive it by faith? Yes: through
his name ; whosoever believeth in him shall receive
remission of sins. Acts x. 43. And by faith only ?
Yes : for being justified by faith we have peace with
God, Rom. V. 1. Did Christ's death satisfy the law?
Yes : for Christ hath redeemed us from the corse of
the law. Gal. iii. 13. Is that then our only righte-
ousness in the law court ? Yes : for we are recon-
ciled to God by the death of his Son, Rom. v. 10.
Do we by true faith come up to the terms of the gos-
pel? Yes: Believe in the Lord Jesus Christ, and
thou shalt be saved, Acts xvi. 31. Is that then our
righteousness in the gospel court ? Yes : for to him
that believeth, his faith is counted for righteousness,
Rom. iv. 5. Is it therefore our life ? Yes : for tlic
just shall live by his faith, Hab. ii. 4. Is it so as it
applies Christ's righteousness? Yes: This is the
name whereby he shall be called, the Lord our
righteousness, Jer. xxiii. 6.
8. Is justifying faith a working faith? Yes: for
by works is faith made perfect. Jam. ii. 22. And
will that faith justify us which does not produce
good works? No: for by works a man is justified,
and not by faith only. Jam. ii. 24. Is faith then
I dead without good works? Yes: for as the body
A SCRIPTURE CATECHISM.
891
without the spirit is dead, so faith without works is
dead also. Jam. ii. 26. And are g^ood works dead
without faith ? Yes : for without faith it is impos-
sible to please God, Heh. zi. 6. Must they both act
together then ? Yes : for that which avails is faith,
which works by love. Gal. y. 6. Do we then make
Toid the law through faith 7 No : God forbid, yea,
we establish the law, Rom. iii. 31. Is our faith our
own ? No : it is not of ourselves, it is the gift of
God, £ph. ii. 8. Are our g^ood works our own ? No :
for thou also hast wrought all our works in us, Isa.
XX n. 13. Is any room left for boasting then ? No :
it is excluded by the law of faith, Rom. iii. 27.
Must God therefore have all the glory ? Yes : for
by the grace of God 1 am what I am, 1 Cor. xv. 10.
Q. 34. Wkai is adopiion ?
A. Adoption is an act of God's free grace, whereby
we are received into the number, and have a right
to all the privileges, of the sons of God.
1. Are all believers God's children? Yes: Ye
are all the children of God by faith in Christ Jesus,
Gal. ill. 26. Are they so by nature ? No : We are
bj nature children of wrath, Eph. ii. 3. A.re they
so by adoption ? Yes : We receive the adoption of
sons. Gal. iv. 5. Do they deserve to be made God's
children? No: How shall I put thee among the
children, and give thee a pleasant land ? Jer. iii. 19.
Are they altogether unworthy of such a favour?
Yes : I am no more worthy to be called thy son, Luke
XT. 19. Is it bestowed upon them notwithstanding
their unworthiness ? Yes : I will be a Father to you,
and ye shall be my sons and daughters, saith the
Lord Almighty, 2 Cor. vi. 18.
2. Is adoption an act of God's free grace ? Yes :
Behold whatmanner of love the Father hath bestowed
apon us, that we should be called the sons of God,
I John iii. I. Are we by it received into the num-
ber of God's children ? Yes : There shall they be
called the children of the living God, Rom. ix. 26.
Are we received into that number upon our believ-
ing? Yes : As many as received him, to them gave
he power to become the sons of God, even to them
that believe on his name, John i. 12.
3. Have we leave to call God, Father? Yes : Ye
have received the Spirit of adoption, whereby we
cry, Abba, Father, Rom. viii. 15. Does be encou-
rai^e us to do so ? Yes : Thou shalt call me. My
Father, and shalt not turn away from me, Jer. iii.
19. May we call him so, though we have been pro-
digals ? Yes : I will go to my father, and will say
Qotohim, Father, Luke xv. 18. May we look upon
all good Christians as our brethren ? Yes : For all
ye are brethren. Matt xxiii. 8. And do they all
make one family ? Yes : Of whom the whole family
both in heaven and earth is named, Eph. iii. 16.
4. Does God give the nature of his children to all
whom he receives into the number ? Yes : Because
ye are sons, God hath sent forth the Spirit of his Son
into your hearts, Gal. iv. 6. Do they partake of a
divine nature ? Yes : they are made partakers of a
divine nature, 2 Pet. i. 4. Are all God's children
born again then? Yes: they are bom not of the
will of man, but of God, John i. 13. Is our adop*
tion then to be known by our disposition ? Yes : for
in this the children of God are manifest, and the
children of the devil, whosoever doth not righteous-
ness is not of God, 1 John iii. 10.
6. Have all God's adopted children a right to the
privileges of children ? Yes : they are brought into
the glorious liberty of the children of God, Rom.
viii. 21. Does their Father pity them ? Yes: liko
as a father pitieth his children, so the Lord pitieth
them that fear him, Ps. ciii. 13. Does he spare
them? Yes: as a man spares his own son that
serves him, Mai. iii. 17. Does he take care of them?
Yes : Children, have ye any meat 7 John xxi. 16.
Does he provide for them ? Yes : for they that seek
the Lord shall want no good thing, Ps. xxxiv. 10.
Does he correct them in love ? Yes : For what son
is he whom the Father chasteneth not ? Heb. xii. 7.
Does he hear their prayers ? Yes : Your Father in
heaven will give good things to them that ask him^
Matt vii. 11. Will he give them the inheritance of
sons? Yes: It is your Father's good pleasure to
give you the kingdom, Luke xii. 32. Will he bring
them all safe to it ? Yes : He will gather together
the children of God that were scattered abroad, John
xi. 52. Will Christ present them all to the Father?
Yes : Behold, I and the children which thou hast
given me, Heb. ii. 13.
6. Must all God's children reverence him? Yes:
If I be a Father, where is my honour? Mai. i. 6.
Must they obey him ? Yes : as obedient children,
1 Pet i. 14. Must they imitate him ? Yes : Be ye
followers of God, as dear children, Eph. v. 1. Must
they submit to him 7 Yes : Father, thy will be done,
Matt xxvi. 42.
Q. 35. What U sanctification?
A. Sanctification is the work of God's free grace,
whereby we are renewed in the whole man after the
image of God, and are enabled more and more to die
unto sin, and live unto righteousness.
1. Are all that are justified sanctified? Yes : for
Jesus Christ is made both righteousness and sancti-
fication, 1 Cor. i. 30. Is it necessary they should
be so? Yes: for without holiness no man shall
see the Lord, Heb. xii. 14. Did Christ die that they
might be sanctified ? Yes : For their sakes I sanc-
tify myself, that they also might be sanctified, John
xvii. 19. And was this the intention of their elec-
tion ? Yes : He hath chosen you to salvation through
sanctification, 2 Thess. ii. 13.
2. Is sanctification the work of God ? Yes : We
are sanctified by God the Father, Jude 1. Is it the
8d2
A SCRIPTURE CATECHISM.
work of the Spirit of God ? Yea : it is sanctification
of the Spirit, 1 Pet. i. 2. Is it a work of free grace?
Yes : according to his mercy he saved us, by the
washing of regeneration, Tit. iii. 5. Is it a work
wrought in us ? Yes : for we are his workmanship,
created unto good works, Eph. ii. 10.
3. Is sanctification something more than being
civilized ?' Yes : for he is not a Jew, that is one
outwardly, Rom. ii. 28. Is it more than being bap-
tized ? Yes : it is not the putting away the filth of
the flesh, but the answer of a good conscience, 1
Pet. iii. 21. Is it an inward change of the heart?
Yes : we must be renewed in the spirit of our mind,
Eph. iv. 23. Is it the renovation of the whole man ?
Yes : if any man be in Christ, he is a new creature,
2 Cor. V. 17. Will it suffice to have a new name ?
No : For thou hast a name that thou livest, and art
dead, Rev. iii. 1. Will it suffice to have a new face ?
No : for there are those that have the form of godli-
ness, but deny the power of it, 2 Tim. iii. 5. Must
there be a new heart? Yes : A new heart will I give
you, and a new spirit will I put within you, Ezek.
xxxvi. 26. And a new nature ? Yes : Put on the
new man, Eph. iv. 24. And a new birth ? Yes :
Except a man be born again he cannot see the king-
dom of God, John iii. 3.
4. Most we be cleansed from sin ? Yes : From all
your filthiness, and from all your idols, will I cleanse
you, Ezek. xxxvi. 25. Must we be consecrated to
God ? Yes : for we are the temple of God, 1 Cor.
iii. 16. Must the law be written in the heart ? Yes :
I will put my law in their heart, Heb. viii. 10. Must
the understanding be enlightened? Yes: Anoint
thine eyes with eye-salve, that thou mayst see. Rev.
iii. 18. Must the heart be softened ? Yes : I will
take away the stony heart, and give a heart of flesh,
Ezek. xi. 19. Most the will be bowed ? Yes : Lord,
what wilt thou have me to do ? Acts ix. 6. Must
the affections be made spiritual? Yes: Set your
affections on things above. Col. iii. 2. Must the
body also be an instrument of holiness ? Yes : Pre-
sent your bodies a living sacrifice, Rom. xii. 1.
5. Most we be renewed after the image of God ?
Yes : Put on the new man, which is renewed after
the image of him that created him. Col. iii. 10. And
after the pattern of Christ ? Yes : for Christ must
be formed in us, Gal. iv. 19. Is sin mortified in all
that are sanctified? Yes: they that are Christ's
have crucified the flesh. Gal. v. 24. Is grace planted
in them ? Yes : there is a well of water springing
up to eternal life, John iv. 14. Is this work perfect
at first ? No : it is first the blade, then the ear, after
that the full com in the ear, Mark iv. 28.
6. Do all that are sanctified die unto sin ? Yes :
Reckon ye yourselves dead unto sin, Rom. vi. 11.
Do they live unto righteousness ? Yes : being dead
to sin, we live unto righteousness, 1 Pet. ii. 24. Are
they enabled to do so ? Yes : for it is through the
Spirit that we mortify the deeds of the body, Rom.
viii. 13. And is the course of their conversation ac*
cordingly ? Yes : they walk not after the flesh, bat
after the Spirit, Rom. viii. 1 . Is it our doty to sab->
mit to the Spirit as a sanctifier ? Yes : Walk in the
Spirit, and ye shall not fulfil the works of the flesh.
Gal. V. 16. And is the grace of God promised us
for this purpose ? Yes : Sin shall not have dominion
over you, Rom. vi. 14.
Q. 36. What are the heneJU$ which in this life do
either accompany or flow from justificationy adoption,
and sanetijication ?
A. The benefits which in this life do either accom-
pany or flow from justification, adoption, and sane*
tification, are, assurance of God*s love, peace of
conscience, joy in the Holy Ghost, increase of grace,
and perseverance therein to the end.
1. Are they that are justified happy in this life?
Yes: for being justified by faith, we have peace
with God, Rom. v. 1. And are they so that are
adopted ? Yes : Beloved, now are we the sons of
God, 1 John iii. 2. And are they so that are sanc-
tified ? Yes : for to the pure all things are pure. Tit.
i. 16.
2. May they have an assurance of God's love ?
Yes : Ye know that ye have eternal life, 1 John t.
13. Is the Spirit the author of that assurance ?
Yes : the Spirit itself bears witness with our spirits,
that we are the children of God, Rom. viii. 16. Is
it wrought by evidences ? Yes : hereby we know
that we know him, if we keep his commandments,
1 John ii. 3. Do all believers attain this assurance ?
No : some walk in darkness, and have no light,
Isa. 1. 10. But should they labour after it? Yes :
Show the same diligence unto the full assurance of
hope unto the end, Heb. vi. 11. And is it an un-
speakable comfort? Yes: for the love of God is
shed abroad in our hearts through the Holy Ghost,
Rom. V. 5. And is it just cause for triumph ? Yes :
I know whom I have believed, 2 Tim. i. 12.
3. Is peace of conscience a precious privilege ?
Yes : for if our hearts condemn us not, then have
we confidence towards God, 1 John iii. 21. Is it the
fruit of grace ? Yes : for the work of righteousness
shall be peace, and the effect of righteousness quiet-
ness and assurance for ever, Isa. xxxii. 17. Has
Christ left it as a legacy to his disciples? Yes:
Peace I leave with you, my peace I give unto you,
John xiv. 27. Can those who are unjustified have
this peace ? No : There is no peace, saith my God,
to the wicked, Isa. Ivii. 21. Should those that arc
justified labour after it? Yes : Return to thy rest,
O my soul, Ps. cxvi. 7. Should this peace govern
us ? Yes : Let the peace of God rule in your hearts.
Col. iii. 15. And will it preserve us ? Yes : The
peace of God shall keep your hearts and minds,
Phil. iv. 7. And will it be our comfort in the day
A SCRIPTURE CATECHISM.
893
of evii ? Yes : oar rejoicing is this, the testimoDy
of oar conscience, 2 Cor. i. 12. Is it therefore our
interest to secure it ? Yes : Herein do I exercise
myself, to have always a conscience void of offence,
Acts xxiv. 16.
4. May those who are justified have joy in the
Holy Ghost? Yes: for helieving we rejoice with
joj uDspeakahle, and full of glory, 1 Pet. i. 8.
Ha?e they cause for joy? Yes: for gladness is
jown for the upright in heart, Ps. xcvii. 11. Is it
their duty to rejoice ? Yes : Rejoice in the Lord
always, and again I say, rejoice, Phil. iv. 4. Is it
their interest to rejoice ? Yes : for the joy of the
Lord is their strength, Neh. viii. 10. May they re-
joice in all conditions : Yes : for we glory in tri-
bulations also, Rom. v. 3. And is this a superlative
joy? Yes: it is gladness in the heart more than
in the time that their com and wine increased,
Ps. iv. 7.
5. Is grace g^wing ? Yes : He that hath clean
hands shall be stronger and stronger. Job xvii. 9.
Is it so in its nature ? Yes : for it is as the shining
light, which shines more and more unto the perfect
day, Prov. iv. 18. Is it our duty to grow in grace ?
Yes : Grow in grace, and in the knowledge of our
Lord and Saviour Jesus Christ, 2 Pet. iii. 18. And
may we rest in what we have attained ? No : but
press forward towards the mark, Phil. iii. 14. Is it
promised to all believers that they shall grow ? Yes :
for to him that hath shall be given, Matt. xxv. 29.
'H'ill the g^ce of God make them grow ? Yes : I
vill be as the dew unto Israel, he shall grow as the
lily, Hos. xiv. 6.
6. Shall true believers persevere to the end t Yes :
for be that hath begun a good work will perform it,
Phil. i. 6L Will hypocrites persevere ? No : these
have no root, which for a while believe, and in time
of temptation fall away, Luke viii. 13. Does it ap-
pear by their apostasy that they never were sincere?
Yes: They went out from us because they were
iK)t of us ; for if they had been of us, they would
i» doubt have continued with us, 1 John ii. 19.
Bat shall any that are justified finally fall away ?
^0 : for whom he justified, them he glorified, Rom.
viii. 30. Is every fall a falling away ? No : for
thoQgb he falls he shall not be utterly cast down, Ps.
nxvii. 24. May the appearances of grace be lost?
Yes: From bim shall be taken away even that
vhich he seemed to ha?e, Luke viii. 18. But can
tme grace be finally lost t No : it is that good part
which shall never be taken away, Luke x. 42. Will
God recal his gifts ? No : the gifts and callings of
God are without repentance, Rom. xi. 29. Will he
secure them ? Yes : we are kept by the power of
God through faith unto salvation, 1 Pet. i. 5. and
V. 7. Is the perseverance of the saints secured by
tbe divine power ? Yes : No man is able to pluck
them out of my Father's hands, John x. 29. And
by the divine providence ? Yes : for he will not
suflTer you to be tempted above that ye are able,
1 Cor. X. 13. And by the divine grace ? Yes : I
will put my fear in their "hearts, that they shall
not depart from me, Jer. xxxii. 40. And by the
intercession of Christ? Yes: I have prayed for
thee, that thy faith fail not, Luke xxii. 32. And by
the indwelling of the Spirit ? Yes : The anointing
which you have received, abideth in you, 1 John ii.
27. And by the stability of the promise ? Yes :
My covenant will I not break, Ps. Ixxxix. 34. May
they be secure then? No: Be not high-minded,
but fear, Rom. xL 20. But may they be encou-
raged ? Yes : He will preserve me to his heavenly
kingdom, 2 Tim. iv. 18.
Q. 37. WJiat benefits do believers receive from
Christ at death ?
A. The souls of believers are at their death made
perfect in holiness, and do immediately pass into
glory ; and their bodies being still united to Christ,
do rest in their g^ves till the resurrection.
1. Is the happiness of believers confined to this
present life ? No : if in this life omly we have hope
in Christ, we are of all men most miserable, 1 Cor.
XV. 19. Is the best of their happiness in this life?
No: for in the world ye shall have tribulation,
John xvi. 33. Must they die as well as others?
Yes: it is appointed unto men once to die, Heb.
ix. 27. Must the best and most useful die ? Yes :
the righteous perisheth, and merciful men are taken
away, Isa. Ivii. 1. Ought they then to wait for it?
Yes : All the days of my appointed time will I wait,
till my change come. Job xiv. 14. And to prepare
for it? Yes: Therefore be ye also ready, Matt
xxiv. 44.
2. Is death loss to a good Christian? No : for to -
me to live is Christ, and to die is gain, Phil. i. 21.
Should it therefore be a terror ? No : for the right-
eous hath hope in his death, Prov. xiv. 32. Does
God take special care of the death of his people ?
Yes : for precious in the sight of the Lord is the
death of his saints, Ps. cxvi. 15. Is death in the
covenant? Yes: All is yours, whether life or death,
1 Cor. iii. 22. Can it separate them from the love
of God ? No : neither death nor life can do that,
Rom. viii. 38.
3. Are believers perfect in holiness in this life ?
No : I have not yet attained, neither am already per-
fect, Phil. iii. 12. Are their souls made perfect at
death ? Yes : the spirits of just men are made
perfect, Heb. xii. 23. Are they delivered from sin?
Yes : he that is dead is freed from sin, Rom. vi. 7.
Are they made perfect in knowledge ? Yes : Then
shall I know, even as also I am known, 1 Cor. xiii.
12. And perfect in holiness? Yes; for they are
come to the perfect man, to the measure of the sta-
ture of the fulness of Christ, £ph, iv. 13. Might
894
A SCRIPTURE CATECHISM.
they pass into glory without being made perfect in
holiness ? No : for corruption cannot inherit incor-
mption, 1 Cor. xv. 60. Being made perfect in holi-
ness, are they confirmed in it? Yes: He that is
holy, let him be holy still. Rev. xxii. 11.
4. Do the soals of believers at death sleep with
their bodies? No: for when we are absent from
the body, we are present with the Lord, 2 Cor. v. 8.
Do they go to Christ ? Yes : Having a desire to de-
part and to be with Christ, Phil. i. 23. And will
he receive them ? Yes : Lord Jesns, receive my spi-
rit, Acts vii. 59. Shall they be where he is ? Yes:
That where I am there ye may be also, John xiv. 3.
Will they be with him in heaven ? Yes : We have
a house not made with hands, eternal in the heavens,
2 Cor. V. 1. Do they pass into this glory at death ?
Yes : That when ye fail ye may be received into ever-
lasting habitations, Luke xvi. 9. Do they immedi-
ately pass into it? Yes: This day shalt thou be
with me in paradise, Luke xxiii. 43. Are they
guarded by angels thither ? Yes : He was carried
by angels into Abraham's bosom, Luke xvi. 22. Are
they happy then in their death? Yes : Blessed are
the dead which die in the Lord, Rev. xiv. 13. Hap-
pier than in life ? Yes : The day of their death is
better than the day of their birth, Eccl. vii. 1. And
is their end peace ? Yes : Mark the perfect man,
and behold the upright, for the end of that man is
peace, Ps. xxxvii. 37.
6. Is death gain to the wicked man? No: for
when a wicked man dies, his expectation shall
perish, Prov. xi. 7. Is it therefore a terror to the
wicked ? Yes : This night thy soul shall be required
of thee, Luke xii. 20. Do the souls of the wicked
at death go into torment ? Yes : The rich man died,
and was buried, and in hell he lift up his eyes, being
in torment, Luke xvi. 22, 23. Do they go away
under the guilt of their sins ? Yes : If ye believe
not that I am he, ye ^all die in your sins, John viii.
24. Is it a fearful thing to fall into the hands of
the living God ? Yes : for our God is a consuming
fire, Heb. xii. 29. Are the souls of believers distin-
guished from them ? Yes : But God will redeem
my soul from the power of the grave, Ps. xlix. 15.
6. Are the bodies of believers well provided for
at death ? Yes : for the Lord is for the body, 1 Cor.
vi. 13. May they be cheerfully committed to the
grave? Yes: li^y flesh also shall rest in hope, Ps.
xvi. 9. Do they still remain united to Christ? Yes :
for they sleep in Jesns, 1 Thess. iv. 14. Do they
rest in their graves ? Yes : for there the weary be
at rest. Job iii. 17. Is the grave a good Christian's
bed ? Yes : He shall enter into peace, they shall
rest in thoir beds, Isa. Ivii. 2. May the saints tri-
umph over the grave then ? Yes : O grave, where
is thy victory ? 1 Cor. xv. 56. And need they to fear
no evil in it ? No : for the sucking child shall play
upon the hole of the asp, Isa. xi. 8. Are all who
are regenerate delivered from the second death!
Yes : Blessed and holy is he that hath part in the
first resurrection, on such the second death shall
have no power. Rev. xx. 6.
7. Shall the dead be raised again? Yes : there
shall be a resurrection of the dead, both of the just
and of the unjust. Acts xxiv. 15. Shall the saim
body be raised again ?• Yes : Though after my skin
worms destroy this body, yet in my flesh shall I sec
God, Job xix. 26. Shall it be done by the powei
of Christ ? Yes : for as in Adam all die, so in
Christ shall all be made alive, I Cor. xv. 22. Shall
there be a vast difference between the godly and the
wicked at the resurrection ? Yes : for soaie shall
awake to everlasting life, and some to shame and
everlasting contempt* Dan. xii. 2. Has Christ him-
self assured us of this? Yes: the hour is coining
when all that are in the g^ves shall hear his voice,
and shall come forth ; they that have done good onto
the resurrection of life, and they that have done evil
to the resurrection of condemnation, John ▼. 28, 29<
Is it certain when this shall be ? Yes : for he hath
appointed a day. Acts xvii. 31. But is it known to
us? No: for of that day and hour knoweth no
man, Mark xiii. 32.
Q. 38. What benefits do believers receive from Chrisi
at the resurrection ?
A. At the resurrection, believers being raised up
in glory, shall be openly acknowledged and acquit-
ted in the day of judgment, and made perfectly
blessed in the full enjoyment of God to all eternity.
1. Shall the dead bodies of believers be raised I
Yes : For the dead shall be raised, 1 Cor. xv. 62.
Is it possible that the same body should return to
life again ? Yes : Why should it seem a things in-
credible with you that God should raise the dead 1
Acts xxvi. 8. Is it certain that they shall be raised 1
Yes : for if there be no resurrection of the dead, then
is Christ not risen, 1 Cor. xv. 13. Has Christ un^
dertaken for the resurrection of believers? Yes : I
am the resurrection and the life, John xL 26. Are
they in error who deny it ? Yes : Ye do err, not
knowing the Scriptures, nor the power of God, Matt,
xxii. 29.
2. Shall the believer's body be raised up in glory 1
Yes : it is sown in dishonour, it is raised in glory,
1 Cor. XV. 43. Shall it be the glory of Christ's ^o-
rified body ? Yes : he shall change our vile bodies,
that they may be fashioned like unto his glorioos
body, Phil. iii. 21. Shall they be raised by virtue
of their union with Christ? Yes : Together vrith my
dead body shall they arise, Isa. xxvi. 19. Shall
they be raised to such a life as we now live ? No :
for in the resurrection they neither marry, nor are
given in marriage. Matt xxii. 30. Shall they be
raised to an immortal life ? Yes : for this mortal
must put on immortality, 1 Cor. xv. 53. Shall they
A SCRIPTURE CATECHISM.
«95
Uiat are foand ali^e be changed ? Yea : Behold, I
show yon a mystery, we shall not all sleep, bat we
shall all be chang^, 1 Cor. xt. 51.
3. Shall all the saints at that day be bronght to
Jesas Christ? Yes: at the coming of our Lord
Jesas Christ there shall be a gathering together anto
him, 2 Thess. ii. 1. Shall they be separated from
the wicked? Yes: as the Shepherd divideth the
sheep from the goats. Matt xxy. 32. Shall all the
saints be then together ? Yes : for he shall gather
his elect from the fonr winds. Matt. xxiv. 31. And
none bat saints ? Yes : for he shall gather out of
his kingdom all things that offend. Matt xiii. 41.
And saints made perfect ? Yes : for then that which
is perfect is come, 1 Cor. xiii. 10. Shall they attend
apon Christ at his coming? Yes : Behold the Lord
Cometh with ten thousands of his saints. Jade 14.
Shall they be assessors with him in his judgment ?
Yes: for the saints shall judge the world, 1 Cor.
tL2.
4. Shall they be openly acknowledged in the day
of judgment? Yes: Him will I confess before my
Father which is in heaven, Matt x. 32. Will God
own them as his own ? Yes : They shall be mine,
saith the Lord, in that day when I make up my
jewels, Mai. iii. 17. And will that be their honour?
Tes: If any man serve me, him will my Father
honour, John xii. 26. Shall they be openly acquit-
ted ? Yes : for their sins shall be blotted out when
the times of refreshing come, Acts iii. 19.
5. Shall the wicked be condemned then ? Yes :
be shall say to them on his left hand. Depart from
me. Shall they be sent away with a blessing ? No :
Depart ye cursed. Shall they go into a place of
ease ? No : into fire. Into ordinary fire ? No : into
fire prepared. Shall it be for a short time ? No :
bat into everlasting fire. Shall they have good com-
pany? No: but the devil and his angels. Matt.
XXV. 41. Will the salvation of the saints aggravate
their condemnation ? Yes : for they shall see Abra-
ham, and Isaac, and Jacob in the kingdom of hea-
Ten, Luke xiii. 28.
6. Shall the saints at the day of judgment be put
in possession of eternal life ? Yes : the righteous
iDto life eternal. Matt. xxv. 46. Shall they be blest ?
Yes : Come, ye blessed of my Father, Matt xxv. 34.
Sbaii they be perfectly blessed ? Yes : for in thy
presence is fulness of joy, Ps. xvi. 11. Shall there
be any sin in heaven? No: for they are as the
angels of God in heaven. Matt xxii. 30. Shall there
be any sorrow there ? No : for God shall wipe away
all tears from their eyes. Rev. xxi. 4. Shall there
be any dying there ? No : there shall be no more
death. Rev. xxi. 4.
7. Is heaven a place of rest ? Yes : there remain-
etb a rest for the people of God, Heb. iv. 9. Is it
Kght ? Yes : it is the inheritance of the saints in
light. Col. i. 12. Is it honour ? Yes : it is a crown
of glory that fades not away, 1 Pet v. 4. Is it
wealth ? Yes : it is an inheritance incorruptihle, 1
Pet i. 4. Is it joy ? Yes : Enter thou into the joy
of thy Lord, Matt xxv. 21.
8. Shall we in heaven see God ? Yes : when he
shall appear we shall be like him, for we shall see
him as he is, 1 John iii. 2^ Shall we see him clearly ?
Yes : now we see through a glass darkly, but then
face to face, 1 Cor. xiii. 12. Shall we enjoy him ?
Yes : God himself shall be with them, and be their
God, Rev. xxi. 3. Shall we be satisfied in the vision
and fruition of God ? Yes : I shall be satisfied when
I awake with thy likeness, Ps. xvii. 15. Shall this
be everlasting ? Yes : So shall we ever be with the
Lord, 1 Thess. iv. 17.
9. Is this happiness purchased ? Yes : it is the
purchased possession, Eph. i. 14. Is it promised ?
Yes : it is eternal life which God, that cannot lie,
promised. Tit i. 2. Is it sure to all good Christians?
Yes : even the poor in the world, if rich in faith, are
heirs of the kingdom, Jam. ii. 6. Should we not be
solicitous that it may he sure with us ? Yes : What
shall I do that I may inherit eternal life? Luke
xviii. 18. Should we not then have it much in our
eye ? Yes : for we look not at the things that are
seen, but the things that are not seen, 2 Cor. iv. 18.
And should we not be comforted and encouraged
with the prospect of it ? Yes : for the sufiierings of
this present time are not worthy to be compared with
the glory which shall be revealed. Rota. viii. 18.
Q. 39. What is the duty which God requires of
man?
A. The duty which God requires of man is obe-
dience to his revealed will.
1. Does God require duty of men ? Yes : Now,
O Israel, what doth the Lord thy God require of thee,
Deut. X. 12. Of every man ? Yes : He that hath
ears to hear, let him hear. Matt xiii. 9. Has he
authority to require duty } Yes : If I be a master,
where is my fear ? Mai. i. 6. Is it fit he should rule
us ? Yes : for we are his people, and the sheep of
his pasture, Ps. c. 3. Is it fit we should obey him I
Yes: for the borrower is servant to the lender,
and the fool is servant to the wise in heart, Prov.
xxii. 7. xi. 29. Ought we therefore to inquire what
our duty is ? Yes : Teach me, O Lord, the way of
thy statutes, Ps. cxix. 33.
2. Has God made known his will concerning our
duty ? Yes : He showeth his word unto Jacob, his
statutes and his judgments unto Israel, Ps. cxlvii.
19. Are we to obey it ? Yes : Thou shalt obey the
voice of the Lord thy God, and do his command-
ments, Deut. xxvii. 10. Is that obedience the con-
dition of our acceptance ? Yes : Obey my voice,
and I will be your- God, Jer. vii. 23. Is obedience
to God reasonable ? Yes : it is our reasonable ser-
vice, Rom. xii. 1. Is it easy? Yes: for his com-
696
A SCRIPTURE CATECHISM.
mandmeiits are not grievoas, 1 John y. 3. And will
it be acceptable? Yes: for to obey is better than
sacrifice, 1 Sam. xv. 22.
3. Must our obedience to God be sincere? Yes :
Fear the Lord, and serve him in sincerity, and in
truth, Josh xxiy. 14. Must it be universal ? Yes :
Then shall I not be ashamed, when I have respect
unto all thy commandments, Ps. cxix. 6. Must it
be with delight ? Yes : I delight in the law of God
after the inward man, Rom. vii. 22. Must it be
constant? Yes : Be thou in the fear of the Lord all
the day long, Prov. xxiii. 17. Must God's commands
take place of men's ? Yes : We ought to obey God
rather than man, Acts y. 29. and iv. 19.
4. Should we therefore labour to know the will of
God ? Yes : Understand what the will of the Lord
is, Eph. y. 17. Are we to study his secret will ?
No : for secret things belong not to us. But his re-
vealed will ? Yes : for things revealed belong to
OS, and to our children, that we may do all the words
of this law, Deut xxix. 29. Is obedience to God's
revealed will the whole duty of man ? Yes : let us
hear the conclusion of the whole matter : Fear God,
and keep his commandments, for this is the whole
duty of man, Eccl. xii. 13.
Q. 40. What did God at first reveal to man for the
rule of his obedience.
A. The rule which God at first revealed to man
for his obedience, was the moral law.
1. Was the moral law revealed to man in inno-
cency? Yes: for God created man in his own
imagpe, Gen. i. 27. Is it written in the heart of man ?
Yes : They show the work of the law written in their
heart, Rom. ii. 15. Is there then a law of nature ?
Yes : Doth not even nature itself teach you ? 1 Cor.
xi. 14. Is that a law of God ? Yes : for he openeth
the ears of men, and sealeth their instruction. Job
xxxiii. 16. Does natural conscience enforce that
law? Yes: for the Gentiles which have not the
law, do by nature the things contained in the law,
Rom. ii. 14. Did the Gentiles sin by the breach of
that law ? Yes : what they know naturally, in these
things they corrupt themselves, Jude 10. And will
they be punished for the breach of it ? Yes : they
that have sinned without law, shall perish without
law, Rom. ii. 12.
2. Has God given us the moral law more fully?
Yes : I have written unto them the great things of
my law, Hos. viii. 12. Are we under that law as a
covenant? No: for a man is not justified by the
works of the law. Gal. ii. 16. Are we under it as a
rule ? Yes : we are under the law to Christ, 1 Cor.
ix. 21.
3. Is the law of God very extensive ? Yes : Thy
commandment is exceeding broad, Ps. cxix. 96.
And very excellent ? Yes : the law is holy, and the
commandment is holy, and just, and good, Rom. vii.
12. Is it admirable? Yes: Thy testimonies are
wonderful, Ps. cxix. 129» Is any thingnnjast in it ?
No: I esteem all thy precepts concerning all things
to be right, Ps. cxix. 128. Is it beyond any other
law ? Yes : what nation is there so great, that bath
statutes and judgments so righteous, Deut. iv. 8.
4. Does the law of God bind the inward man ?
Yes : for the law is spiritual, Rom. vii. 14. Does it
forbid heart sins ? Yes : Wash thy heart from wic-
kedness, Jer. iv. 14. Does it require heart service ?
Yes : My son, give me thy heart, Prov. xxiii. 26.
Does the law show us our way ? Yes : it is a light
to our feet, Ps. cxix. 106. Does it discover sin to
us ? Yes : by the law is the knowledge of sin, Rom.
iii. 20. Does it warn us concerning sin and duty ?
Yes : by them is thy servant warned, Ps. xix. II.
Does it show us the need of Christ ? Yes : the law
was our school-master, to bring us to Christ, Gal.
iii. 24. And does Christ do that for us which the
law could not ? Yes : Christ is the end of the law
for righteousness, Rom. x. 4.
5. Ought we to love the law of God ? Yes : I love
thy commandments above gold, Ps. cxix. 127. And
to consult it upon all occasions ? Yes : Thy testi-
monies are my delight, and my counsellors, v. 24.
And to confirm it ? Yes : We must walk in the law
of the Lord, v. 1.
Q. 41. Where is the moral law summarily compre-
hended?
A. The moral law is summarily comprehended in
the ten commandments.
1. Was the moral law in force before the ten com-
mandments were given ? Yes : for Abraham com-
manded his children to keep the way of the Lord,
Gen. xviii. 19. Was it at last sununed up in these
commandments ? Yes : for the law was given by
Moses, John i. 17. Was the law of the ten com-
mandments given first to Israel ? Yes : He made
known his ways unto Moses, his acts to the children
of Israel, Ps. ciii. 7. But are they binding to us
now ? Yes : for Christ came not to destroy the law
but to fulfil, Matt. y. 17.
2. Did God himself give these commandments ?
Yes : from his right hand went a fieiy law for them,
Deut xxxiii. 2. Did God himself speak to them ?
Yes: Thou camest down upon Mount Sinai, and
spakest with them from heaven, Neh. ix. 13. Did
he use the ministry of angels therein ? Yes : they
received the law by the disposition of angels. Acts
vii. 63. Did God himself write them? Yes: he
gave unto Moses two tables of testimony, tables of
stone, written with the finger of God, Exod. xxxi.
18.
3. Was the law given with mnch terror ? Yes :
for it was given upon a mount that burned with fire,
and with blackness, and darkness, and tempest, Heb.
xii. 18. Was the sight terrible to Moses himself?
A SCRIPTURE CATECHISM.
807
Tes: for he said, I exceedingly fear and qaake,
Heb. xii. 21. Did it strike an awe upon the people?
Yes : for they said, All that the Lord hath said will
we do, and be obedient, Exod. xxiv. 7. And should
Bot we be awed by the consideration of it 1 Yes :
knowing the terror of the Lord, we persuade men,
2 Cor. V. 11. Did the ten commandments include
the whole moral law ? Yes : If thou wilt enter into
life, keep these conmiandments, Matt xix. 17.
Q. 42. What is the turn of the ten commandments ?
A. The sum of the ten commandments is, to love
the Lord our God with all our heart, with all our
soul, with all our strength, and with all our mind,
and our neighbour as ourselves.
1. Is all the law summed up in a word? Yes:
all the law is fulfilled in one word. Gal. v. 14. Is
that a short and sweet word ? Yes : for it is love ;
love is the fulfilling of the law, Rom. xiii. 10.
2. Is it our duty to love God ? Yes : Take good
heed to yourselves that ye love the Lord your God,
Josh, xxiii. 11. Must we love him with a sincere
loTe ? Yes : Grace be with them that love him in
^iDcerity, Eph. vi. 24. And with a strong love?
Yes : My soul thirsteth for God, for the living God.
Ps. xlii. 2. And with a superlative love ? Yes :
There is none upon earth that I desire besides thee,
Ps. Ixxiii. 25. And is all this included in the first
and ^reat commandment ? Yes : Thou shalt love
the Lord thy God with all thy heart, and with all
thy soul, and with all thy mind ; this is the first and
great commandment. Matt. xxii. 37, 38. And is
this the sum of our duty to God ? Yes : for if any
man love God, tb^ same is known of him, 1 Cor.
viii. 3. Must those who love God be careful to please
him? Yes: for this is the love of God, that we
keep his commandments, 1 John v. 3. And must
they be afraid to offiend him ? Yes : Ye that love
the Lord, hate evil, Ps. xcvii. 10.
3. Is there good reason why we should thus love
God ? Yes : Therefore thou shalt love the Lord thy
God, Deut. xi. 1. For is he most lovely in himself?
Yes : God is love, 1 John iv. 8. And most loving to
Ds ? Yes : we love him because he first loved us,
1 John iv. 19. Will he return our love ? Yes : I
loTe those that love me, Prov. viii. 17. Will he re-
vard it in this world ? Yes : all things shall work
together for good to them that love God, Rom. viii.
28. And in the other world ? Yes : for eye hath
not seen what God hath prepared for them that love
him, 1 Cor. ii. 9. Will you then love God above
all I Yes : I will love thee, O Lord, my strength,
Ps. xviii. 1. And pray to God to give you grace to
lo?e him ? Yes : the Lord direct our hearts into his
loTe, 2 Thess. iii. 5.
4. Is it our duty to love our neighbour too ? Yes :
He that loveth God, must love his brother also, 1
Joho iv. 21. Can we pretend to love God, if we do
3 M
not love our neighbour? No: he that loveth not
his brother, whom he hath seen, how can he love
God, whom he hath not seen, 1 John iv. 20. Is this
the fulfilling of the law ? Yes : all is comprehend-
ed in this saying. Thou shalt love thy neighbour as
thyself, Rom. xiii. 9. James ii. 8. Gal. v. 14. Is it
the second great commandment ? Yes : the second
is like unto it. Thou shalt love thy neighbour as
thyself, Matt xxii. 39. Is it an old commandment?
Yes : Thou shalt love thy neighbour as thyself, I
am the Lord, Lev. xix. 18. Is it a new command-
ment ? Yes : A new commandment I give unto you,
that ye love one another, John xiii. 34.
5b Must we have a respect for all men ? Yes :
Honour all men, 1 Pet ii. 17. Especially for all
good men? Yes: we must honour them that fear
the Lord, Ps. xv. 4. Must we esteem one another?
Yes : Let each esteem other better than themselves,
PhlL ii. 3. Must we sympathize with one another?
Yes : Rejoice with them that do rejoice, and weep
with them that weep, Rom. xii. 15. Must we please
one another? Yes: for even Christ pleased not
himself, Rom. xv. 2, 3. Must we help one another?
Yes : Bear ye one another's burthens. Gal. vi. 2.
Must we do good to one another ? Yes : as we have
opportunity we must do good to all men, Gal. vi.
10. Must we pray for one another? Yes: Pray
one for another, that ye may be healed, James v. 16.
Must we love even our enemies ? Yes : Love your
enemies, bless them that curse you. Matt. v. 44.
6. Must you hurt nobody in word or deed ? No :
A citizen of Sion doth not evil to his neighbour, nor
taketh up a reproach against his neighbour, Ps. xv.
3. Must you be true and just in all your dealings?
Yes : That Which is altogether just shalt thou follow,
Deut. xvi. 20. Must yon bear no malice or hatred
in your heart? No : for whosoever hateth his bro-
ther is a murderer, 1 John iii. 15.
7. Are we to love our neighbour as ourselves?
Yes : for we are members one of another, Eph. iv.
25. As truly as we love ourselves ? Yes : Let love
be without dissimulation, Rom. xii. 9. And as fruit-
fully ? Yes : Not seeking my own profit, but the
profit of many, 1 Cor. x. 33. And as constantly as
we love ourselves ? Yes : Let brotherly love continue,
Heb. xiii. 1. Ought we therefore to do as we would
be done by ? Yes : Whatsoever ye would that men
should do to you, do ye even so to them. Matt vii.
12. Should we in our places promote Christian
love? Yes: for every one that loveth is bom of
God, 1 John iv. 7. And will this be our comfort?
Yes : Live in peace, and the God of love and peace
shall be with yon, 2 Cor. xiii. 11.
Q. 43. What is the preface to the ten command-
ments?
A. The preface to the ten commandments is in
these words, I am the Lord thy God, which brought
808
A SCRIPTURE CATECHISM.
thee out of the land of Egypt, oat of the house of
bondage.
1 Did God himself speak the ten commandmeDts?
Yes : God spake all these words, saying, Exod. xx.
I. Was it fit they should be introduced with «
solemn preface ? Yes : Hear, O heavens, and give
ear, O earth, for the Lord hath spoken, Isa. i. 2.-
Did he therein assert his own authority ? Yes : I
am- the Lord thy God. Did he remind them of the
great things he had lately done for them? Yes: I
am the Lord thy God, from the land of Egypt, Hos.
XII. 9.
2. Was the condition of Israel in Egypt very miser-
able ? Yes : for the Egyptians made them to serve
with rigour, Exod. i. 13. Did God bring them out
of Egypt? Yes: He brought Israel from among
them, for his mercy endureth for ever, Ps. cxxxvi.
II. Did he do it miraculously? Yes: With a
strong hand, and a stretched-out arm, for his mercy
endureth for ever, v. 12. Did this oblige them to
keep his commandments ? Yes : When I brought
them out of the land of Egypt, I said, Obey my voice,
Jer. vii.22, 23. But does this concern us? Yes:
for unto us was the gospel preached, as well as unto
them, Heb. iv. 2. For is God the God of the Jews
only? Is he not also of the Gentiles? Yes: of the
Gentiles also, Rom. iii. 29.
Q. 44. What does the preface to tJie ten command-
ments teach us ?
A. The preface to the ten commandments teaches
us, that because God is the Lord, and our God, and
Redeemer, therefore we are bound to keep all God*s
commandments.
1. Is God the Lord Jehovah? Yes: I am the
Lord, that is my name, Isa. xlii. 8. Is that a reason
why we should keep his commandment ? Yes : Ye
shall observe all my statutes, and do them, I am the
Lord, Lev. xix. 37. Is he our God ? Yes : He is
thy praise, and he is thy God, Deut. x. 21. Is that
a reason why we should keep his commandments ?
Yes : for all people will walk every one in the name
of their God, Mic. iv? 6. Ps. xcv. 7.
2. Is he our Redeemer ? Yes : Thou, O Lord, art
our Father, our Redeemer, Isa. Ixiii. 16. Has he
redeemed us from outward troubles ? Yes : Behold,
the Lord hath kept mc alive. Josh. xiv. 10. And are
we therefore bound to keep his commandments?
Yes : Truly, I am thy servant, thou hast loosed my
bonds, Ps. cxvi. 16. And are we very ungrateful if
we do not ? Yes : Now thou hast given us such de-
liverance as this, should we again break tliy com-
mandments ? Ezra ix. 13, 14.
3. Has God brought us out of a spiritual Egypt ?
Yes: for Christ proclaims liberty to the captives,
Isa. Ixi. 1. Are we delivered from the bonds of
sin ? Yes : He shall redeem Israel from all their in-
iquities, Ps. «xxx. 8. And is our deliirerance by
Christ greater than theirs out of Egypt? Yes : for
if the Son make you free, then you shall be free in-
deed, John viii. 36. And are we therefore bound to
keep all his commandments ? Yes : for we are de-
livered out of the hands of our enemies, that we
might serve him, Luke i. 74, 75. And was this the
design of our redemption ? Yes : He gave himself
for us, that he might redeem us from ail iniquity, Tit.
ii. 14. Is there then all the reason in the world vbj
we should be religious ? Yes : Come now, and let
us reason together, saith the I^ord, Isa. i. 18.
Q. 45. What is the first commandment ?
A. The first commandment is. Thou shaft have no
other gods before me.
1. Is it an essential duty of religion to worship
God ? Yes : for those have no hope that are with-
out God in the world, Eph. ii. 12. Are we concern-
ed to be right in the object of our worship ? Yes :
We must know what we worship, John iv. 22. Does
the first commandment direct us in this? Yes:
for the first of all the commandments is this. Hear,
0 Israel, the Lord our God is one Lord, Mark xii. 29.
2. Does God lay a stress upon our having him for
our God? Yes: Hear, O my people, and I will
speak ; I am God, even thy God, Ps. 1. 7. And upon
our having him only ? Yes: Hear, O my people, and
1 will testify unto thee ; there shall no strange god
be in thee, neither shalt thou worship any strange
god, Ps. Ixxxi. 8, 9. Did Israel need this com-
mandment? Yes: for their fathers served other
gods. Josh. xxiv. 2. And were they tempted to
serve other gods ? Yes : the gods of the people that
were round about them, Deut. xiii. 7.
Q. 36. What is required in the first commandment?
A. The first commandment requires us to know
and acknowledge God to be the only true God, and
our God, and to worship and glorify him accord-
ingly.
1. Does that which forbids us to have any other
gods, require us to have the true God? Yes:
Put away the strange gods, and serve the Lord only,
I Sam. vii. 3. 4. Is it our duty to acknowledge
God ? Yes : The Lord he is God, the Lord be is
God, 1 King^ xviii. 39. And must we acknowledge
him to be the only true God ? Yes : Thou art the
God, even thou alone, 2 Kings xix. 15.
2. Is it our duty to acquaint ourselves with him ?
Yes : Acquaint now thyself with him, and be at
peace. Job xxii. 21. Must we grow in that ac-
quaintance? Yes : increasing in the knowledge of
God, Col. i. 10. And may we attain to it ? Yes :
then shall we know, if we follow on to know the
Lord, Hos. vi. 3.
3. Must we accept of God for our God? Yes:
Thou hast avouched the Lord this day to be thy God,
A SCRIPTURE CATECHISM.
s»d
BcotxxTi. 17, 18. And most we join onrseWes to
bim? Yes: Come., and let us join onrselves to the
Lord in an eTerlasting covenant, Jer. 1. 6. And
consent to be his? Yes: O Lord, trnly I am thy
Mrrant, I am thy servant, Ps. cxvi. 16. Must we
take God the Father to be oar chief good and high-
est end ? Yes : O God, thoa art my God, Ps. Ixiii.
1. And God the 9on to be omr Prince and Savionr ?
Yes: My Lord and ray God, John xx. 28. And
God the Holy Ghost to be oar sancti6er, teacher,
guide, and comforter ? Yes : for they that are led
by the Spirit of God, arc the sons of God, Rom. viii.
14. Mast we renoance all others ? Yes : For by
thee only will we make mention of thy name, Isa.
xxvi. 13. Mast we do this deliberately? Yes:
Choose ye this day whom ye will serve. Josh. xxiv.
15. Mast we do it solemnly ? Yes : One shall say,
I am the Lord's, and another shall sabscribe with
bis band onto the Lord, Isa. xliv. 5. Mast we do
it resolotely? Yes: Nay, bat we will serve the
Lord, Josh. xxiv. 21. May we be at liberty to change
oar Master? No: bat with parpose of heart must
cleave to the Lord, Acts xi. 23.
4. When we have avoached the Lord for our God,
most we apply onrselves to him ? Yes : If the Lord
be God, then follow him, 1 Kings xviii. 21. Mast
we glorify him accordingly ? Yes : Give anto the
Lord the glory dae onto his name, Ps. xxix. 2. Mast
we worship him? Yes: Thou shalt worship the
Lord thy God, and him only shalt thoa serve. Matt
IT. 10. Mast we worship him with inward worship ?
Yes : we mast serve him with oar spirits, Rom. i. 9.
Is that the worship be requires ? Yes : for such the
Father seeks to worship him, John iv. 23.
5. Mast we remember God? Yes: Remember
now thy Creator in the days of thy youth, Eccl. xii. 1.
And think of him with delight? Yes : My medita-
tioo of him shall be sweet, Ps. civ, 34. Must we
adore and admire him ? Yes : Who is like unto
tbee, 0 Lord, among the gods? Exod. xv. 11. Must
we fear him above all ? Yes : Let him be your fear,
and let him be yoor dread, Isa. viii. 13. And rever-
ence him ? Yes : he is to be had in reverence of
all them that are about him, Ps. Ixxxix. 7. Most
we sahmit to his word ? Yes : Speak, Lord, for thy
serrant hears, 1 Sam. iii. 9. And submit to his will?
Yes : It is the Lord, let him do what seemeth him
good, V, 18.
6. Mast we love God above all? Yes: O love
the Lord all ye his saints, Ps. xxxi. 23. Must our
desire be towards him ? Yes : So panteth my soul
alter thee, O God, Ps. xlii. 1. Must our delight be
in him ? Yes : Delight thyself always in the Lord,
Ps. xxxvii. 4. Must our dependence be upon him ?
Yes: In thee, O Lord, do I put my trost, Ps.
xxxi. 1.
7. Mast we live a life of communion with God?
Yes : Mine eyes are ever towards the Lord, Ps. xxv.
3 H 2
15. And a life of complacency in him ? Yes : Re-
joice in the Lord always, Phil. iv. 4. And a life of
conformity to him? Yes : Be ye holy, for I am holy,
1 Pet i. 16. And a life of confidence in him? Yes:
Commit thy way anto the Lord, Ps. xxxvii. 5. And
a life of regard to him ? Yes : In all thy ways ac-
knowledge him, Prov. iii. 6. Mast our hearts go
out towards him ? Yes : Unto thee, O Lord, do I
lift ap my soal, Ps. xxv. 1. And must we have him
always in our eye? Yes : I have set the Lord always
before me, Ps. xvi. 8. And must we walk with him
in the whole coarse of our conversation ? Yes : as
Enoch walked with God, Gen. v. 24. And is this
inward worship the life of religion? Yes: it is
better than all bnmt-offerings and sacrifices, Mark
xii. 33.
Q. 47. What u forbidden in the first comnumdment ?
A. The first commandment forbiddeth the deny-
ing, or not worshipping and glorifying, the true
God, as God, and our God; and the giving of that
worship and glory to any other which is due to him
alone.
1. Is it a great sin to deny the being of God?
Yes : The fool hath said in his heart. There is no God,
Ps. xiv. 1. Or to deny his omniscience ? Yes : They
say. The Lord shall not see, Ps. xciv. 7. Or to deny
his justice? Yes: He hath said in his heart. Thou
wilt not require it, Ps. x. 13. Or his holiness ? Yes :
Thoa thoughtest that I was altogether such a one as
thyself, Ps. 1. 21. Or his goodness ? Yes : I knew
thee to be a hard man. Matt. xxv. 24. Or his faith-
fulness ? Yes : Where is the promise of his coming?
2 Pet. iii. 4. Is it a sin to question God's provi-
dence? Yes : Is the Lord among as ? or is he not?
Exod. xvii. 7. Or to question his power? Yes:
Can God furnish a table in the vnlderness, Ps.
Ix xviii. 19. And is there such a thing as practical
atheism ? Yes : They profess that they know God,
but in works they deny him. Tit. i. 16.
2. Is it a great sin to be ignorant of God ? Yes :
Some have not the knowledge of God ; I speak it to
your shame, 1 Cor. xv. 34. Is it a damning sin ?
Yes : He shall take vengeance on them that know
not God, 2 Thess. i. 8. Is it the cause of all other
sins ? Yes : There is neither truth, nor mercy, nor
knowledge of God, in the land, Hos. iv. 1. Is it a
g^eat sin to forget God ? Yes : Thoa hast forgotten
the God that formed thee, Deut. xxxii. 18. And to
cast off the fear of him ? Yes : There is no fear of
God before his eyes, Ps. xxxvi. 1. And to live
withoat prayer ? Yes : Thoa hast not called upon
me, O Jacob, Isa. xliii. 22. And not to glorify him ?
Yes : The God in whose hand thy breatii is, hast
thou not glorified, Dan. v. 23.
3. Is all distrust of God a sin ? Yes : the evil
heart of unbelief departs from the living God, Heb.
iii. 12. And tempting God ? Yes : Thou shalt not
900
A SCRIPTURE CATECHISM.
tempt the Lord tby God, Matt. iv. 7. And all the
coldness of our love to him ? Yes : But their heart
is far from me, Matt xv. 8. Does this command-
ment forbid all ungodliness ? Yes : for the wrath
of God is revealed against all ungodliness, Rom. i.
18. And all idolatry ? Yes : Little children, keep
yourselves from idols, 1 John v. 21.
3. Had the Gentiles other gods besides the true
God ? Yes : they had gods many, and lords many,
1 Cor. ?iii. 5. And were those gods devils ? Yes:
they sacrificed to devils, and not to God, 1 Cor. x.
20. May we have communion with them ? No :
I would not that ye should have fellowship with
devils, I Cor. x. 20. Have those fellowship with
them who consult with witches ? Yes: Is it because
there is not a God in Israel, that thou goest to in-
quire of Beelzebub, the god of Ekron, 2 Kings i. 3.
Did the Gentiles multiply their gods ? Yes : Accord-
ing to the number of thy cities are thy gods, Jer.
ii. 28. Were they gods of their own making ? Yes :
And they that make them are like unto them, Ps.
cxv. 8. Was not that a g^at affront to the living
God ? Yes : They changed the truth of God into
a lie, Rom. i. 25.
5. Is there not such a thing as spiritual idolatry ?
Yes: These men have set up their idols in their
hearts, Ezek. xiv. 4. Is it idolatry to make a god of
our appetites? Yes: Whose god is their belly,
Phil. iii. 19. Or a god of our money ? Yes : for
covetousness is idolatry, Col. iii. 5. May we give
that respect to any creature which is due to God
alone ? No : for his glory he will not give to an-
other, Isa. xlii. 8. Is it therefore a sin to love them
more than God? Yes: He that loveth father or
mother more than me, is not worthy of me. Matt x.
37. And to trust in them ? Yes: Cursed is the man
that trusteth in man, Jer. xvii. 5. Is this spiritual
adultery ? Yes : She went after her lovers, and for-
gat me, saith the Lord, Hos. ii. 13.
Q. 48. What are toe espedally taught by these
wards, [before m«,] in the first eommandment ?
A. These words, [before me,] in the first com-
mandment, teach us, that God, who seeth all things,
takes notice of, and is much displeased with, the
sin of having any other God.
1. Are we always in God's sight? Yes: Thou
knowest my down-sitting, and my up-rising, Ps.
cxxxix. 2. Are all our actions in his sight? Yes :
All my ways are before thee, Ps. cxix. 108. Does
he take notice of them ? Yes : he pondereth all our
goings, Prov. v. 21.
2. Are all our good works before him? Yes: I
know thy work, and thy labour, and thy patience,
Rev. ii. 2. Does he know all our inward worship
of him ? Yes : The Lord hearkened, and heard
those that thought on his name, Mai. iii. 16. And
should that encourage us to have him for our God ?
Yes : for your Father sees in secret, and will reward
openly. Matt vi. 4.
3. Are all our evil works before him? Yes: He
sets our iniquities before him, Ps. xc. 8. Is the
having of other gods oftentimes a secret sin ? Yes:
They do it in the dark, and say. The Lord sees
us not, Exod. viii. 12. But does God see? Yes:
He that formed the eye, shall he not see it? Ps.
xciv. 9. Does he take notice of all our neglects of
him ? Yes : if we have forgotten the name of our
God he knows it And does he take notice of all
our inclinations to other gods ? Yes : if we have
stretched out our hands to a strange god, shall not
God search this out? Ps. xliv. 20, 21. And is be
much displeased with secret idolatry ? Yes : Sccst
thou the g^at abominations that they commit?
Ezek. viii. 6. And should this oblige us to be faith-
ful to him ? Yes : for the Lord searchetfa all hearts,
1 Chron. xxviii. 9.
Q. 49. What is the second commandment ?
A. The second commandment is, Thou shaft not
make unto thee any graven image, or any likeness of
any thing that is in heaven above, or that is in the
earth beneath ; or that is in the water under the earth ;
thou shalt not bow down thyself to them, nor serve
them : for I the Lord thy God am a jealous €rod,
visitingtbeiniquity of the fathers upon the children,
unto the third and fourth generation of them that hate
me, and showing mercy unto thousands of them that
love me, and keep my commandments.
1. Does the second commandment concern the or-
dinances of God's worship, as the first object of it ?
Yes : Therefore ye shall keep mine ordinances. Lev.
xviii. 10. Was it requisite there should be a law
concerning them ? Yes : Lest ye say. How did these
nations serve their gods ? so will I do likewise,
Deut xii. 30. Is this binding to us now ? Yes :
Dearly beloved, flee from idolatry, 1 Cor. x. 14. Are
we Christians forbidden to worship images ? Yes :
That they should not worship idols of gold, and sil-
ver, and brass, and stone. Rev. ix. 20.
2. Does this commandment forbid the making of
images for a religious use ? Yes : Cursed be the man
that maketh any graven image, Deut xxvii. 15.
Does it forbid the making an image of what is in
heaven above? Yes: Lest thou lift up thine eyes
unto heaven, and when thou seest the sun, and the
moon, and the stars, shouldst be driven to worship
them, Deut. iv. 19. Or on earth beneath? Yes:
As they changed their glory into the similitude of an
ox, Ps. cvi. 20. Or in the waters under the earth ?
Yes : As they made the likeness of creeping things,
Rom. i. 23.
3. Does it forbid us to bow down to them ? Yes :
Shall I bow down to the stock of a tree ? Isa. xliv.
19. Or to worship them ? Yes : Thou shalt worship
no other God, Exod. xxxiv. 14. Or to show any re-
A SCRIPTURE CATECHISM.
901
Kspect to them ? Yes : I will take away the names
of Baalim oat of their moath, Hos. ii. 17. Was it re-
quisite this commandment should be thus enlarged ?
Yes : Precept most be upon precept, and line npon
line, Isa. xxviii. 10. And that it should be backed
with many reasons ? Yes : for they are mad upon
their idols, Jer. I. 38.
Q. 50. What iff required in the sfccnd camnumd-
mentf
A. The second commandment requires the receiv-
ing, observing, and keeping pure and entire all such
rcligioas worship and ordinances as God has ap-
pointed in his word.
1. Isit our duty solemnly to worship God? Yes:
Thou Shalt worship the Lord thy God, Matt. iv. 10.
Do we thereby honour him? Yes: we give unto
him the glory due unto his name, Ps. xxix.tS. Does
the light of nature teach us to worship God ? Yes :
they cried every man unto his god, Jonah i. 5. But
does it teach us sufficiently how to worship him?
No: Whom therefore ye ignorantly worship. Acts
XTiL 23. Has God in his word appointed us in
irhat way to worship him ? Yes: for this was or-
dained in Joseph for a testimony, Ps. Ixxxi. 5.
And must we worship him in the appointed way ?
Yes: See thou make all things according to the
pattern showed thee, Heb. viii. 5.
2. Are we to receive such ordinances as God has
appointed ? Yes : The Lord our God will we serve,
and his voice will we obey. Josh. xxiv. 24. Should
we labour to understand them ? Yes : What mean
je by this service ? Exod. xii. 26. And are we to
observe them ? Yes : Observe all things whatsoever
I have commanded you. Matt, xxviii. 20. And to
observe them duly? Yes : as the duty of every day
requires, Ezra iii. 4.
3. Are we to keep God's ordinances? Yes : That
f^ood thing which was committed to thee, keep, 2
Tim. i. 14. Are we to keep them carefully ? Yes :
Keep them as the apple of thine eye, Prov. vii. 2.
Must we keep them pure without corruption ? Yes :
Add thou not to his words, Prov. xxx. 6. And
entire, without diminution ? Yes: We must walk in
all the ordinances of the Lord, Luke i. 6. May we
neither add nor diminish ? No : Thou shalt neither
^d thereto, nor diminish from it, Deut. xii. 32.
4. Mast we worship God in the spirit ? Yes : We
are the circumcision that worship God in the spirit,
Phil. iii. 3. Must we be inward with God in every
service ? Yes : for bodily exercise profiteth little,
1 Tim. iv. 8. Is ignorance the mother of devotion ?
No : for if ye offer the blind for sacrifice, is it not
nil? Mai. i. 8. Is it the mother of destruction?
Yes: My people are destroyed for lack of knowledge,
Hos. iv. 6.
5. Ought wc to have an eye to the word of God in
our religious worship ? Yes : for whatsoever is not
of faith is sin, Rom. xiv. 23. And to glorify God
in it ? Yes : I will be sanctified in them that come
nigh unto me. Lev. x. 3. And ought we to shun
all idolatrous worships? Yes: For I would not
that ye should have fellowship with devils, 1 Cor.
X. 20.
Q. 61. What is forbidden in the second eomnumd-
ment?
A. The second commandment forbids the wor-
shipping of God by images, or any other way not
appointed in his word ?
1. Is it a sin to worship the true God by images ?
Yes : for it changes the truth of God into a lie, Rom.
i. 25. Are not images laymen's books? No: for
an image is a teacher of lies, Hah. ii. 18. Is it pos-
sible to make an image of God ? No : we ought
not to think that the Godhead is like unto gold, or
silver, or stone, graven by art and man's device.
Acts xvii. 29. Do we know what to represent God
by ? No : To whom then will ye liken God 7 Isa.
xl. 18. Do they that pretend to it put a great af-
front npon him ? Yes : for they change the glory of
the incorruptible God into an image made like to
corruptible man, Rom. i. 23.
2. May we worship Christ by an image ? No :
For though we have known Christ after the flesh, yet
now henceforth know we him no more, 2 Cor. v. 16.
Is it idolatry to worship the consecrated host ? Yes :
for it is bread which we break, 1 Cor. x. 16. Is it
idolatry to pray to saints and angels ? Yes : See
thou do it not, but worship God, Rev. xix. 10. and
xxii. 0.
3. Must we be careful to avoid all appearances of
idolatry ? Yes : Take ye therefore good heed to
yourselves, lest ye corrupt yourselves, Deut. iv. 15.
Should we choose to die rather than worship images ?
Yes : But if not, be it known unto thee, O king, we
will not serve thy gods, nor worship the golden
image which thou hast set up, Dan. iii. 18.
4. Is it a sin to worship God in any way not ap-
pointed in his word T Yes : In vain do they wor-
ship me, teaching for doctrines the commandments
of men. Matt. xv. 9. May we ourselves invent or-
dinances of worship? No: They went a whoring
with their own inventions, Ps. cvi. 39. Is it not
enough if what we invent is not forbidden ? No :
They offered a strange fire before the Lord, which he
commanded them not. Lev. x. 1. Is it a sin to de-
spise any of God's ordinances ? Yes : Ye said also.
Behold what a weariness is it! Mai. i. 13. Or to
be careless in our attendance upon them? Yes:
Cursed be the deceiver that hath in his flock a male,
and vows and sacrifices to the Lord a corrupt thing,
Mai. i. 14. Are they spiritual idolaters who make
images of God in their fancy ? Yes : they are vain
in their imaginations, and their foolish heart is
darkened, Rom. i. 21.
902
A SCRIPTURE CATECHISM.
Q. &2. What are the rea$oni annexed to the second
eommandment f
A. The reasoDs annexed to the second command-
ment, are God's sovereignty over us, his property in
Qs, and the seal be has to his own worship.
1. Is there good reason why we shonid take heed
of idolatry? Yes: Turn ye not to idols, neither
make to yourselves molten gods, I am the Lord your
God, Lev. xix. 4. Has God a sovereigpoty over us ?
Yes : for he is a g^eat God, and a great King above
all gods, Ps. xcv. 3. Ought we therefore to worship
him, as he has appointed us ? Yes : O come let us
worship, and bow down, and kneel before the Lord
our Maker, Ps. xcv. 0. And not to worship idols?
Yes : for they can do neither good nor evil, Isa. xH.
23.
2. Has God a property in us? Yes: for we are
the people of his pasture, Ps. xcv. 7. Ought we
therefore to worship him? Yes: He is thy Lord,
and worship thou him, Ps. xlv. 11. And not to
worship other gods ? Yes : for hath a nation changed
their gods? Jer. ii. 11.
3. Is God jealous in the matters of his worship ?
Yes : The Lord, whose name is Jealous, is a jealous
God, Exod. xxxiv. 14. Is he much displeased with
those who corrupt it? Yes: They provoked the
Lord God of Israel to anger with their vanities, 1
Kings xvi. 13. Do those who do so hate him ? Yes :
Idolaters are haters of God, Rom. i. 25, 30. Will
he visit their iniquity ? Yes : In the day when I
visit, I will visit their sin upon them, Exod. xxxii.
34. Will he visit it upon the children ? Yes : Our
fathers sinned, and are not, and we have borne their
iniquities, Lam. v. 7. And is it just with him to do
so ? Yes : for they are the children of whoredoms,
Hos. ii. 4. But will he visit it for ever ? No : but
to the third and fourth generation, Exod. xxxiv. 7.
4. Will those who love God keep his command-
ments? Yes: If ye keep my commandments, ye
shall abide in my love, John xv. 10. Will he show
mercy to such ? Yes : for he hath said, I love them
that love me, Prov. viii. 17. Will he show mercy
to thousands of such ? Yes : for the mercy of the
Lord is from everlasting to everlasting, Ps. ciii. 17.
Q. 53. What is the third commandment ?
A. The third commandment isj Thou shalt not take
the name of the Lord thy God in vain ; for the Lord
will not hold him guiltless that taketh his name in
vain.
1. Does the third commandment concern the man-
ner of our worshipping God ? Yes : That we serve
the Lord with fear, Ps. ii. 1 1. Is it enough that we
seek God in a due ordinance ? No : but wo must
seek him after the due order, 1 Chron. xv. 13.
2. Is God's name all that whereby he makes him-
self known ? Yes : He proclaimed the name of the
Lord, Exod. xxxiv. 5. Ought we to make use of
his name ? Yes : By thee only will we make men-
tion of thy name, Isa. xxvi. 13. And to take heed
of abusing it ? Yes : Neither shalt thou profane the
name of thy God, I am the Lord, Lev. xviii. 21.
Q. 54. What is required in the third eammandmeni?
A. The third commandment requires a holy and
reverent use of God's names, titles, attributes, ordi-
nances, word, and works.
1. Does this commandment require us to glorify
the name of God ? Yes : They shall worship before
thee, O Lord, and shall glorify thy name, Ps. Ixxxvi.
9. Are we to think of God's name with seriousness?
Yes : They feared the Lord, and thought upon his
name, Mai. iii. 16. Are we to speak of it with re-
verence? Yes: For God is in heaven, and thou
upon earth, therefore let thy words be few, Eccl. v.
2. Are we to call upon his name with a holy awe ?
Yes : for we that are but dust and ashes speak to
the Lord of glory. Gen. xviii. 27. Are we to worship
God reverently in every religious duty ? Yes : We
must serve him acceptably, with reverence and godly
fear, Heb. xii. 28. And is there good reason for it ?
Yes : for our God is a consuming fire, Heb. xii. 29.
Ought we to behave ourselves very reverently in pub-
lic worship ? Yes : for God is greatly to be feared
in the assembly of his saints, and to be had in re-
verence of all them that are about him, Ps.
Ixxxix. 7.
2. Must we be holy in worshipping God ? Yes :
Worship the Lord in the beauty of holiness, Ps. xcvi.
9. Must we be holy in prayer and praise? Yes:
lifting up holy hands, 1 Tim. ii. 8. Must our thoughts
be fixed ? Yes : O God, my heart is fixed, Ps. cviii.
1. Must pious and devout afiections be working in
us ? Yes : we must be fervent in spirit, serving the
Lord, Rom. xii. 11. Must we be very humble in
our approaches to God ? Yes : as the publican that
stood afar off, and would not so much as lift up his
eyes to heaven, Luke xviii. 13.
3. Must we give glory to God in his word ? Yes :
for thou hast magnified thy word above all thy name«
Ps. cxxxviii. 2. Must we hear it with reverence ?
Yes : We are all here present before God, to hear
all things that are commanded thee of God, Acts x.
33. Must we give glory to God in swearing when
we are called to it ? Yes : Thou shalt fear the Lord
thy God, and shalt swear by his name, Deut. vi. 13.
Must we be cautious in swearing ? Yes : we must
fear an oath, Eccl. ix. 2. Must we be conscientious
in swearing ? Yes : Thou shalt swear in truth, in
judgment, and in righteousness, Jer. iv. 2. Must
we give glory to God in vowing ? Yes : Vow and pay
unto the Lord your God, Ps. Ixxvi. 11.
4. Must we glorify God in his great works ? Yes :
we must magnify his works which men behold. Job
xxxvi, 24. And must we glorify him by our good
A SCRIPTURE CATECHISM.
903
vorks > Yes : Let every one that names the name
of Christ depart from iniquity, 2 Tim. ii. 19.
Q. 55. What is forbidden in the third command-
ment ?
A. The third comroaodmeDt forbids all profaning
or abosiog of any thing whereby God makes himself
known.
1. Do all hypocrites take God's name in vain?
Yes : for they make mention of the God of Israel,
bot not in truth and righteousness, Isa. xlviii. 1. Do
ihej therefore profane that name ? Yes : for the
Dame of God is blasphemed through them, Rom. ii.
24. Do hypocritical worshippers take God's name in
vain ? Yes : for with their mouth they show much
loTe, bot their heart goeth after their covetousness,
Ezek. xxxiii. 31. And is their seeming religion a
vain religion ? Yes : That man's religion is vain,
James i. 26. Can it be pleasing to God ? No :
Bring no more Tain oblations, Isa. i. 11, 13. Can it
be profitable to themselves ? No : for they receive
the grace of God in vain, 2 Cor. vi. 1 . Do covenant-
breakers take God's name in vain ? Yes : for they
lie nnto him with their tongues, Ps. Ixxviii. 36.
2. Is it a sin against this commandment to use the
name of God lightly and carelessly ? Yes: For thou
shall fear this glorious and fearful name, the Lord
thy God, Deut. xxviii. 58. Will God's friends thus
affront him? No: Thine enemies take thy name
in vain, Ps. cxxxix. 20. Is it the character of the
wicked > Yes : Thou art near in their mouth, and
far from their reins, Jer. xii. 2.
.1 Is it a sin against this commandment to swear
rashly? Yes : Above all things, my brethren, swear
not, Jam. V. 12. Is it a sin to swear by creatures? Yes:
whether by heaven, or by the earth, or by the head.
Matt V. 34 — 36. Must our communication be yea,
yea,andnay,nay? Yes: for whatsoever is more than
these Cometh of evil, Matt. v. 37. Is it a sin to
swear falsely ? Yes : Thou shalt not forswear thyself.
Matt V. 33. Is prophane swearing a great sin ?
Yes : for it blasphemes that worthy name by which
we are called. Jam. ii. 7. Is it an inexcusable sin ?
Yes : for they transgress without cause, Ps. xxv. 3.
Does it bring judgments upon families ? Yes : for
the curse shall enter into the house of him that
swears falsely, and shall consume it, Zech. v. 4.
Aod upon nations ? Yes : because of swearing the
land mourns, Jer. xxiii. 10.
4. Is it a sin against this commandment to jest
with the word of God ? Yes : Be ye not mockers,
lest your bands be made strong, Isa. xxviii. 22. Or
to use it as a charm ? Yes : as those exorcists
which said, We adjure you by Jesus, whom Paul
preacheth. Acts xix. 13. Is it a sin to put a slight
apon sacred things ? Yes : Ye have profaned mjr
name, in that ye say, The table of the Lord is con-
temptible, Mai. i. 12.
Q. 66. What is the reason annexed to the third com-
mandment ?
A. The reason annexed to the third command-
ment is, that however the breakers of this command-
ment may escape punishment from men, yet the
Lord our God will not suffer them to escape his
righteous judgment.
1. Do the breakers of the third commandment
commonly escape punishment from men ? Yes :
for men hear the voice of swearing, and utter it not.
Lev. V. 1. And do they fancy they shall escape
God's judgments? Yes: the wicked contemn God,
and yet say in their heart, he will not require it, Ps.
X. 13. But shall they escape God*s judgments?
No : Be not deceived, God is not mocked. Gal. vi. 7.
2. Shall those who profane God's holy name
escape his righteous judgments? No: The Lord
will make their plagues wonderful, Deut. xxviii. 59.
Shall hypocrites escape them ? No : Woe unto yon
scribes and pharisees, hypocrites. Matt, xxiii. 13.
Shall scoffers escape them ? No : for they shall
be broken, and snared, and taken, Isa. xxviii. 13.
Shall covenant breakers escape them ? No : Seeing
he despised the oath, by breaking the covenant, he
shall not escape, Ezek. xvii. 18.
3. Shall swearers go unpunished ? No : for he
that sweareth shall be cut off, Zech. v. 3. Shall
they who use God's name vainly go unpunished ?
No : for every idle word that men speak they must
give account, Matt. xii. 36. And shall their words
be witnesses against them ? Yes : God shall cause
their own tongues to fall upon them, Ps. Ixiv. 8.
Q. 67. What is the fourth commandment ?
A. The fourth commandment is. Remember the
sabbath day, to keep it holy. Six days shalt thou
labour, and do all thy work : but the seventh day is
the sabbath of the Lord thy God : in it thou shalt
not do any work, thou, nor thy son, nor thy daughter,
thy man-servant, nor thy maid-servant, nor thy cattle,
nor thy stranger that is within thy gates : for in six
days the Lord made heaven and earth, the sea, and
all that in them is, and rested the seventh day ;
wherefore the Lord blessed the sabbath day, and
hallowed it.
1. Does the fourth commandment concern the
time of worship ? Yes : for there is a time to every
purpose, Eccl. iii. 1. Must our worship be confined
to that time ? No : for we must pray always, Eph.
vi. 18. But is that appointed for the certain time ?
Yes: Blow up the trumpet in the time appointed,
Ps. Ixxxi. 3. Is it the will of God we should take
special notice of this command ? Yes : for he has said ,
Remember it. Are we apt to forget it ? Yes : they
have hid their eyes from my sabbaths* Ezek. xxii. 26.
2. Must we keep holy the sabbath day ? Yes :
Keep tlie sabbath day to sanctify it, Deut. v. 12. Is
90t
A SCRIPTURE CATECHISM.
a sabbath a day of rest ? Yes : It shall be a sabbath
of rest unto you, Lev. xvi. 31. Mast we labour the
six days, and do all oar work ? Yes : For in the sweat
of thy face shalt thoa eat bread, Gen. iii. 19. But
is not work for God part of our work ? Yes : for we
must work the works of God. John vi. 28. Must we
not then do that on the six days ? Yes : Every day
will I bless thee, Ps. cxlv. 2. But must we especi-
ally do it on sabbath days ? Yes : for it is the Holy
of the Lord, Isa. Iviii. 13. Must we therefore rest
from other work on that day ? Yes : that we may
attend upon the Lord without distraction, 1 Cor. vii.
35.
3. Must children keep holy the sabbath day?
Yes : Thou, and thy son, and thy daughter. And
servants ? Yes : That thy man servant and maid-
servant may rest as well as thou, Deut. v. 14. And
is there good reason for the sanctification of the sab-
bath ? Yes : Ye shall keep my sabbaths, I am the
Lord your God, Lev. xix. 3.
Q. 58. What U required in the fourth eommand"
ment?
A. The fourth commandment requires the keeping
holy to God such set times as he has appointed in his
word ; expressly one whole day in seven, to be a
holy sabbath unto himself.
1. Must holy time be kept holy ? Yes: for every
thing is beautiful in its season, Eccl. iii. 11. Can
man make time holy ? No : For I am the Lord which
sanctify you. Lev. xx. 8.
2. Has God appointed a sabbath ? Yes : It is as
the Lord thy God hath commanded thee, Deut y. 12.
Had he authority to do so ? Yes : For the day is
thine, the night also is thine, Ps. Ixxiv. 16. Did he
appoint it for us ? Yes : for the sabbath was made
for man, Mark ii. 27. Did he appoint one day in
seven ? Yes : For a seventh day is the sabbath of
tlie Lord thy God. One whole day ? Yes : for the
evening and the morning were the first day, Gen. i. 5.
3. Must we keep it ? Yes : Verily my sabbaths
ye shall keep, Exod. xxxi. 13. Must we keep it as
a treasure ? Yes : we must call the sabbath honour-
able, Isa. Iviii. 13. And keep it as a talent ? Yes :
For thou madest known unto them thy holy sabbaths,
Neh. ix. 14. Must we keep it with care i Yes : we
must lay hold on it, to keep the sabbath from pol-
luting it, Isa. Ivi. 2. Must we keep it holy to God?
Yes : For he that regardeth the day, regardeth it to
the Lord, Rom. xiv. 6.
Q. 59. Which day of the seven has God appointed to
he the weehly sabbath ?
A. From the beginning of the world to the resur-
rection of Christ, God appointed the seventh day of
the week to be the weekly sabbath, and the first day
of the week ever since, to continue to the end of the
world, which is the Christian sabbath.
1. Was the sabbath appointed from the b^vming
of the world ? Yes : God blessed the seventh day,
and sanctified it, when the heavens and the c^artb
were finished. Gen. ii. 1—3. Was it in remem-
brance of the work of creation ? Yes : because that
in it he rested from all his work. Gen. ii. 3. Was it
observed before the giving of the law upon mount
Sinai ? Yes : for before that it was said, To-morrow
is the rest of the holy sabbath to the Lord, Exod.
xvi. 23. Was that appointed to be kept on the
seventh day of the week ? Yes : For he spake of the
seventh day on this wise, Heb. iv. 4.
2. Was the law of the sabbath given more par-
ticularly to Israel > Yes : I gave them my sabbath
to be a sign between me and them, Ezek. xx. 12.
Was it religiously observed among them ? Yes: for
their enemies did mock at their sabbaths. Lam. i. 7.
Did they sanctify the sabbath in solemn assemblies ?
Yes : Moses of old time is read in the synagogues
every sabbath day. Acts xv. 21. Was the blessing
confined to the seventh day? No: For the Lord
blessed the sabbath day, and hallowed it, Exod. xx.
11.
3. Was the sabbath to continue in gospel times ?
Yes : For there remaineth the keeping of a sabbath
to the people of God, Heb. iv. 9. marg. Did Christ
intend it should continue ? Yes : for he said. Pray
that your flight be not on the sabbath day. Matt,
xxiv. 20. Did he in order to that expound the fourth
commandment ? Yes : for he showed that it is law-
ful to do well upon the sabbath day. Matt xii. IZ
Is there the same need of sabbaths now that erer
there was ? Yes : for I gave them my sabbaths that
they might know that I am the Lord, Ezek. xx. 12.
4. Is the sabbath changed now to the first day of
the week ? Yes : for on the first day of the week the
disciples came together to break bread. Acts xx. 7.
Was it because on that day of the week our Lord
Jesus rose from the dead ? Yes : for he rose as it
began to dawn towards the first day of the week.
Matt xxviii. 1. And because on that day the Spirit
was poured out ? Yes : for that was when the day
of Pentecost was fully come. Acts ii. 1. Was it
fit there should be an alteration ? Yes : For it shall
no more be said. The Lord liveth that brought up the
children of Israel out of the land of Egypt ; but the
Lord liveth that brought them up fibm the land of
the north, Jer. xvi. 14, 15.
5. Did the apostles observe the first day of the
week ? Yes : On the first day of the week let every
one lay by, 1 Cor. xvi. 2. Did the primitive church
call it the Lord's day ? Yes : I was in the Spirit on
the Lord's day. Rev. i. 10. In a thing of this nature
ought we to acquiesce ? Yes : For if any man will
be contentious, we have no such custom, neither the
churches of God, 1 Cor. xi. 16*
Q. 60. How is the sabbath to be sanctified f
A SCRIPTURE CATECHISM.
905
A. The sabbath is td be sanctified by a boly rest-
ing all that day, even from such worldly employ-
ments and recreations as are lawful in other days ;
and spending tbe whole time in the public and pri-
vate exercises of God's worship, except so much as
is to be taken up in the works of necessity and
mercy.
1. Most we rest on the sabbath day ? Tes : six
days may work be done, bat in the scTcnth is the
sabbath of rest, £xod. xxxi. 15. Must we rest from
worldly employments? Yes: ye shall hallow the
sabbath day, to do no work therein, Jer. xvii. 24.
And from recreations ? Yes : not finding thine own
pleasure, Isa. Iviii. 13. Is this to signify our being
dead to this world ? Yes : for he that is entered into
his rest has ceased from his own works, Heb. iv. 10.
And to awaken us to think of leaving it ? Yes : for
bere we have no continuing city, Heb. xiii. 14. Must
this rest be dedicated to God ? Yes : it is a holy
day, a sabbath of rest to the Lord, Exod. xxxv. 2.
2. Must we spend time on that day in the public
exercises of God's worship ? Yes : for it is a holy
coDTocation, Lev. xxiii. 3. Must we do so every
sabbath, as we have opportunity ? Yes : From one
sabbath to another shall all flesh come to worship
before me, saith the Lord, Isa. Ixvi. 23. And must
we not absent ourselves from public worship ? No :
Not forsaking the assembling of yourselves together,
Heb. X. 25. Most we spend time on that day in the
private exercises of religion ? Yes : It is the sab-
bath of the Lord in all your dwellings, Lev. xxiii. 3.
Did the disciples of Christ thus spend the first Lord's
day ? Yes : for on the first day of the week the dis-
ciples were assembled, John xx. 19.
3. Must we prepare for the sabbath day beforo-
baod ? Yes ; It was the preparation, and the sab-
bath drew on, Luke xxiii. 54. Must the sabbath
be a day of holy joy ? Yes : We will rejoice and be
glad in it, Ps. cxviii. 24. Must it be a day of praise?
Yes : the psalm for the sabbath day begins. It is a
good thing to give thanks to the Lord, Ps. xcii. 1.
Must we be spiritual in the duties of the day? Yes :
1 was in the Spirit on the Lord's day ? Rev. i. 10.
And must we take pleasure in them ? Yes : Call the
Sabbath a delight, Isa. Iviii. 13.
4. Are works of mercy and charity proper for a
sabbath day ? Yes : Ought not this woman to be
loosed from this bond on the sabbath day, Luke xiii.
16. And may works of necessity be done on that
daj? Yes: Do not you on the sabbath lead your
ox, or your ass, to watering? Luke xiii. 15.
Q. 61. What is forbidden in the fourth command-
mnd?
A. The fourth commandment forbids the omission,
or careless performance, of the duties required, pro-
faning the day by idleness, or doing that which is
in itself sinful, or by unnecessary thoughts, words,
or works, about worldly employments or recreations.
1. Do we profane the sabbath if we neglect the
sabbath work ? Yes : I came seeking fruit, but find
none, Luke xiii. 7. Or if we perform carelessly ?
Yes : Ye brought that which was torn, and the lame,
and the sick, Mai. i. 13. Or if we be weary of it ?
Yes : They say. When will the sabbath be gone ?
Amos viii. 5. Or if we idle away sabbath time ?
Yes : Why stand ye here all the day idle? Matt. Xx.
6. And much more if we do that which is in itself
sinful ? Yes : They have defiled my sanctuary in the
same day, and have profaned my sabbaths, Ezek.
xxiii. 38.
2. Do we profane the sabbath by violating the sab-
bath rest? Yes: What evil thing is this that ye do,
and profane the sabbath day ? Neh. xiii. 17. May
we not buy and sell on that day ? No : Make not
my Father's house a house of merchandise, John ii.
16. May we not work harvest-work on that day ?
No : In earing-time, and in harvest, thou shalt rest,
Exod. xxxiv. 21. May we not however think and
speak at our pleasure on that day ? No : Not doing
thine own ways, nor speaking thine own words, Isa.
Iviii. 13.
3. Was he punished that gathered sticks on the
sabbath ? Yes : they stoned him with stones that
he died. Numb. xv. 36. Are nations sometimes
punished for sabbath profanation ? Yes : If ye will
not hallow the sabbath day, I will kindle a fire in
the gates of Jerusalem, Jer. xvii. 27. Is the con-
tempt of the sabbath a contempt of God ? Yes :
This man is not of God, because he keepeth not the
sabbath day, John ix. 16.
Q. 62. What are the reason* annexed to the fourth
commandment ?
A. The reasons annexed to the fourth command-
ment are, God's allowing us six days of the week for
our own employments, his claiming a special pro-
perty in the seventh, his own example, and his bless-
ing the sabbath day.
1. Has God allowed us six days of the week?
Yes : Six days shalt thou labour and do all thy work.
Has he reserved but one day in seven for himself ?
Yes : for he hath not made us to serve with an ofier-
ing, nor wearied us with incense, Isa. xliii. 23. Does
he claim a special property in the seventh day?
Yes : it is the sabbath of the Lord thy God. Has
our Lord Jesus a property in it ? Yes : for the Son
of man is Lord also of the sabbath, Mark ii. 28.
Ought we not therefore to devote it to his service ?
Yes : For will a man rob God ? Mai. iii. 8.
2. Did God the Creator set us an example of sab-
bath rest ? Yes : for the seventh day he rested and
was refreshed, Exod. xxxi. 17. Did God the Re-
deemer set us an example of sabbath work ? Yes :
906
A SCRIPTURE CATECHISM.
for as his dutom was, he went into the synagogne
jon the sabbath day, hakp iv. 16. And has he given
as encouragement in the work of the Christian sab-
bath ? Yes : for when they were assembled on the
first day of the week, Jesiis stood in the midst, John
XX. 19.
3. Has God blessed the sabbath day, and so pat
an honoar upon it? Yes: The Lord blessed the
sabbath day and hallowed it Is it not an ill thing
then for us to pat a slight upon it ? Yes : As they
do that despise the holy things, and profane the
sabbath, Ezek. xxii. 8. Has God appointed it to
be a day of blessings to us ? Yes : There will I come
to thee, and will bless thee, Exod. xx. 24. Are not
they enemies to themselves then that neglect it?
Yes : they forsake their own mercies, John ii. 8.
Q. 63. Wkai is the fifth commandment t
A. The fifth commandment is, Honoar thy father
and thy mother, that thy days may be long in the
land which the Lord thy God giveth thee.
1. Do the six last commandments concern oor
doty to our neighbour ? Yes : for this is his com-
mandment. That we love one another, 1 John iii. 23.
And must we mind that as well as oar duty to God?
Yes : providing for honest things, not only in the
sight of the Lord, but in the sight of men, 2 Cor.
viii. 21. And are we concerned to be very careful
in second-table duties? Yes: that the name of
God, and his doctrine, be not blasphemed, 1 Tim.
vi. 1. Will our devotions be acceptable without
this ? No : When ye make many prayers I will not
hear, for your hands are full of blood, Isa. i. 15.
2. Is religion toward God a branch of universal
righteousness ? Yes : Render to God the things that
are God's, Matt. xxii. 21. And his righteousness
toward men a branch of true religion ? Yes : for
pure religion and undefiled before God and the
Father is this, to visit the fatherless and widows in
their affliction, Jam. i. 27. Does the law of God re-
qaire both ? Yes : To do justly, and to love mercy,
and to walk humbly with thy God, Mic. vi. 8. And
does the grace of the gospel teach both ? Yes : To
live soberly, righteously, and godly in this present
world. Tit. ii. 12. Mast every godly man then be
an honest man ? Yes : for we must live in all god-
liness and honesty, 1 Tim. ii. 2. And must he be a
charitable man ? Yes : He is gracious, and full of
compassion, and righteous, Ps. cxii. 4. And will
the trial be by this at the great day ? Yes : for I
was hungry, and ye gave me meat, Matt. xxv. 35.
3. Does the fifth commandment concern our duty
to our relations? Yes: For all ye are brethren.
Matt, xxiii. 8. And must we be careful to do this
doty ? Yes : that they who will not be won by the
word, may be won by the conversation, 1 Pet iii. 1.
Q. 64. What is required in the fifth annmandment?
A. The fifth commandment reqaires the preserving
the honoar, and performing the duty, which belongs
to every one in their several places and relations,
as superiors, inferiors, or equals.
1. Is it the duty of children to reverence their
parents ? Yes : Ye shall fear every man his mother,
and his father, Lev. xix. 3. And must they give
honour to them ? Yes : If I be a father, where is
my honour ? Mai. i. 6. And may they upon no ac-
count despise them ? No : Despise not thy mother
when she is old, Prov. xxiii. 22. Ought they to
carry themselves respectfully towards them ? Yes :
King Solomon rose up to meet his mother, and bowed
himself to her, 1 Kings ii. 19. And to speak honour-
ably of them ? Yes : Her children rose up, and call-
ed her blessed, Prov. xxxi. 28.
2. Is it the duty of children to obey their parents?
Yes : Children, obey your parents in the Lord, Eph.
vi. 1 • And to receive their instructions ? Yes : Hear
the instruction of thy father, and forsake not the
law of thy mother, Prov. i. 8. And to submit to
their correction ? Yes : The fathers of oar flesh cor-
rected us, and we g^ve them reverence, Heb. xii. 9.
Should children labour to rejoice the hearts of their
parents ? Yes : My son, if thy heart be wise, my
heart shall rejoice, Prov. xxiii. 15. And to requite
them ? Yes : let them show piety at home, and requite
their parents, 1 Tim. v. 4. And to have their con-
sent in disposing of themselves ? Yes : Jacob obeyed
his father, and his mother, and went to Padan-aram,
for a wife, Gen. xxviii. 7. Is Christ an example of
this subjection ? Yes : for he went with his parents
to Nazareth, and was subject to them, Luke ii. 51.
3. Is it the duty of children to be respectful to the
aged ? Yes : Thou shalt rise up before the hoary
head, and honour the face of the old man. Lev. xix.
32. And must they be observant of their teachers ?
Yes : for they will mourn at the last, who obey not
the voice of their teachers, and incline not their ear
to them that instruct them, Prov. t. 11, 13. And
must they order themselves lowly and reverently to
all their betters? Yes: ye younger, submit your-
selves to the elder, 1 Pet v. 6.
4. Is it the duty of parents to be tender of their
children ? Yes : for can a woman forget her sack-
ing child? Isa. xlix. 15. And mild toward them?
Yes : for a father pities his children, Ps. ciii. 13.
And to bear with them ? Yes : as a man spares his
son that serves him, Mai. iii. 17. And yet must they
correct them when it is necessary? Yes: for he
that spares his rod, hates his son ; but he tliat loves
him, chastens him betimes, Prov. xiii. 24.
5. Is it the duty of parents to pray for their chil-
dren? Yes: Job offered for his sons bamt-offer-
ings, according to the number of them all. Job i. 5.
And to bless God for them ? Yes : They are the
children which God hath g^cioasly given thy ser
A SCRIPTURE CATECHISM.
907
vant. Gen. xxxiii. 5. Are they to bless them in
the name of the Lord ? Yes : By faith Isaac blessed
Jacob and Esao, Heb. xi. 20. Aod are they to pro-
Tide for them what is convenieDt ? Yes : If any
provide not for his own, especially for those of his
omi house, he hath denied the faith, and is worse
than an infidel, 1 Tim. t. 8.
6. Is it the duty of parents to bring ap their chil-
dren in the fear of God ? Yes : Bring them up in
the nurture and admonition of the Lord, Eph. yi. 4.
And to teach them the things of God ? Yes : Thou
shalt teach them diligently unto thy children. Dent.
Ti. 7. And to oblige them to their doty ? Yes : I
know Abraham, that he will command his children
to keep the way of the Lord, Gen. xviii. 19. And
oaght they to set them a good example ? Yes : I
will walk within my house with a perfect heart, Ps.
ci. 2. And must they patiently part with their chil-
dren when God calls for them ? Yes: Thou hast not
withheld thy son, thine only son, Gen. xxii. 16.
7. Is it the duty of servants to honour their mas-
ters and mistresses ? Yes : Let as many servants as
are under the yoke, count their own masters worthy
of all honour, 1 Tim. vi. 1. Is it their duty to obey
them } Yes : Servants be obedient to them that are
yoor masters, Eph. vi. 6. And to be just and true
to them > Yea : not purloining, but showing all good
fidelity, Titus ii. 10. Ought they to be diligent in
the duty of their place } Yes: not with eye-service,
as men-pleasers, but in singleness of heart. Col. iii.
22. And to do it cheerfully } Yes : Whatsoever
ye do, do it heartily, and vrith good- will, doing ser-
vice, Col. ill. 23. Eph. vi. 7. Ought they to be pa-
tient under rebukes? Yes: not answering again.
Tit. ii. 9. What, though they suffer unjustly ?
Tes : Servants be subject not only to the good and
gentle, but also to the froward, 1 Pet. ii. la And
mast they have an eye to God in all ? Yes : As to
the Lord, and not to men. Col. iii. 23.
8. Is it the duty of masters to be just to their ser-
vants? Yes: Masters give to your servants that
which is just and equal. Col. iv. 1. And to be gen-
tle towards them ? Yes : forbearing threatening,
Eph. vi. 9. Should all masters of families worship
God with their families ? Yes: As for me and my
house, we will serve the Lord, Josh. xxiv. 15. And
ihoold they restrain sin in their families? Yes:
Thou shalt put away iniquity far from thy taber-
nacle, Job xxii. 23.
9. Is it the duty of wiyea to be respectful to their
Imsbaads? Yes : Let the wife see that she reverence
her hosband, Eph. y. 33. And to love them ? Yes :
^«y must love their husbands, and love their chil-
"'cn, Tit ii. 4. Must they be submissive to their hus-
"*n<i«? Yes: Wives submit yourselves to your own
hosbands, as it is fit in the Lord, Col. iii. 18. Must
^7 be faithful and obedient to them ? Yes : they
mvst be chaste, keepers at home, obedient to their
own husbands. Tit. ii. 5. Must they receive instruc-
tion from them ? Yes : If they will learn any thing,
let them ask their husbands at home, 1 Cor. xiv. 35.
Must they be helpers to them in religion ? Yes :
that they may be won by the conversation of the
wives, 1 Pet. iii. 1.
10. Is it the duty of husbands to love their wives?
Yes : Husbands love your wives, and be not bitter
against them, Col. iii. 19. Must they love them
dearly ? Yes : Let every one love his wife even as
himself, Eph. v. 33. And delight in them ? Yes :
rejoice with the wife of thy youth, Prov. v. 18, 19.
And be tender of them ? Yes : G iving honour to the
wife, as unto the weaker vessel, 1 Pet. iii. 7.
11. Is it the duty of husbands and vrives to be
pleasing one to another? Yes : He that is married
careth how to please his wife, and she that is married
how to please her husband, 1 Cor. vii. 33, 34. Is it
their duty to live in the fear of God, and to pray to-
gether? Yes: as heirs together of the grace of
life, that your prayers be not hindered, 1 Pet. iii.
7. Should they promote the eternal salvation one
of another ? Yes : What knowest thou, O wife,
whether thou shalt save thy husband? Or how
knowest thou, O man, whether thou shalt save thy
wife ? 1 Cor. vii. 16.
12. Is it the duty of subjects to reverence their
magistrates ? Yes : Fear God, honour the king, 1
Pet. ii. 17. And to obey them in the Lord ? Yes :
we must be subject to principalities and powers, and
obey magistrates. Tit iii. 1. And to be loyal to
them ? Yes : for the powers that be are ordained of
God, Rom. xiii. 1. Is it our duty to pray for magis-
trates ? Yes : for kings, and for all that are in au-
thority, 1 Tim. ii. 2. And to pay them tribute?
Yes: tribute to whom tribute is due, custom to
whom custom, Rom. xiii. 7. Must we be peace-
able under their government? Yes: that we under
them may lead a quiet and peaceable life, 1 Tim.
ii. 2. And all this conscientiously? Yes: Ye
must needs be subject, not only for wrath, but
also for conscience sake, Rom. xiii. 5. Ought ma-
gistrates to be as parents to their subjects ? Yes:
Kings shall be thy nursing fathers, and queens thy
nursing mothers, Isa. xlix. 23.
13. Is it the duty of people to love and respect
their ministers? Yes: Know them which labour
among you, and esteem them very highly in love, for
their work's sake, 1 Thess. v. 12, 13. Ought they to
submit to their instructions? Yes: Obey your
guides, and submit yourselves, for they watch for
your souls, Heb. xiii. 7. And to provide for their
comfortable subsistence? Yes: Let him that is
taught in the word communicate to him that teach-
eth, Gal. vi. 6. And ought ministers to be as spi-
ritual fathers to their people ? Yes : We exhorted,
and comforted, and charged every one of you, as a
father doth his children, 1 Thess. ii. 11.
008
A SCRIPTURE CATECHISM.
14. Is it the daty of equals to be kind one to an-
other? Yes : Be kindly affectioned one to another,
with brotherly love, Rom. xii. 10. And to be respect-
ful one to another ? Yes : in honour preferring one
another, Rom. xii. 10. And to be submissive one
to another ? Yes : Yea, all of ye, be subject one to
another, 1 Pet v. 6.
Q. 65. What is forbidden in thejifth commandment?
A. The fifth commandment forbids the neglecting
of, or doing any thing against, the honour and duty
which belongs to every one in their several places
and relations.
1. Is it a sin for children to despise their parents?
Yes : Cursed be he that sets light by his father or
mother, Deut xxvii. 16. Or to disobey them ? Yes:
the eye that mocks at his father, and despiseth to
obey his mother, the ravens of the valley shall pick
it out, and the young eagles shall eat it, Prov. xxx.
17. Is it a sin for children prodigally to spend their
parents' substance ? Yes: He that wasteth his father,
and chaseth away his mother, is a son that causeth
shame, Prov. xxix. 16. Or to g^eve their parents ?
Yes : A foolish son is the heaviness of his mother,
Prov. X. I.
2. Is it a sin for inferiors to be rude and undutiful
to their superiors ? Yes : For a child to behave him-
self proudly against the ancient, and the base against
the honourable, Isa. iii. 5. Is it a sin for superiors
to be harsh and unkind to their inferiors ? Yes :
Fathers, provoke not your children to wrath, lest they
be discouraged. Col. iii. 21.
3. Is it a sin to be vexatious to our relations?
Yes : Her adversary provoked her to make her to
fret, 1 Sam. i. 6. And to be quarrelsome with our
relations ? Yes : Let there be no strife, I pray thee,
between me and thee, and between my herdmen and
thy herdmen, for we be brethren. Gen. xiii. 8. And
to be suspicious of our relations ? Yes : for charity
thinketh no evil, 1 Cor. xiii. 4, 6.
Q. 66. What is the reason annexed to thejifth com-
mandment t
A. The reason annexed to the fifth commandment,
is a promise of long life and prosperity (as far as it
shall serve for God's glory and their own good) to
all such as keep this commandment.
1. Is there a gracious promise made to those that
honour their parents ? Yes : it is the first command-
ment with promise, Eph. vi. 2. Is long life pro-
mised ? Yes : That thy days may be long in the land.
Is outward prosperity promised ? Yes : That it may
be well with thee, Eph. vi. 3. Are temporal blessings
promised to good people ? Yes : Godliness hath the
promise of the life that now is, 1 Tim. iv. 8. And
are they promised particularly to pious and dutiful
children ? Yes : My son, forget not my law, but let
thine heart keep my commandments; for length of
days, and long life, and peace shall they add to tfaec^
Prov. iii. 1, 2.
2. Do all good children prosper in this worldl
No : for all things come alike to all, Eccl. ix. X
But are they most likely to prosper ? Yes : for
humility and the fear of the Lord are riches, bonoui
and life, Prov. xxii. 4. Shall they prosper as fi
as is for God^s glory ? Yes : I will deliver thee,
thou shalt glorify me, Ps. 1. 15. And as far as i
for their own good ? Yes : for we read of th
whom God sent into captivity for their g^ood, Jer<
xxiv. 5. But shall good children live however in
the heavenly Canaan ? Yes : there their inheritanca
shall be for ever, Ps. xxxvii. 18. And are disobe-
dient children often punished in this life ? Yes:
as Absalom that was hanged in an oak, 2 Sam.
xviii. 9. I
Q. 67. What is the sixth commandment ?
A. The sixth commandment is. Thou shalt not
kill.
1. Does the sixth commandment concern our own
and our neighbour's life ? Yes : for the life is more
than meat. Matt vi. 25. Has God a tender regard
to the life of men ? Yes : for he giveth to all life
and breath. Acts xvii. 25. Has he by this law made
a hedge about life ? Yes : that men might not be
like the fishes of the sea, Hab. i. 14.
2. Did there need this law? Yes: for men live
in malice and envy, hateful, and hating one another,
Tit iii. 3. Is it a part of the law of nature! Yes :
for the barbarous people said of a murderer, that
vengeance suffers him not to live. Acts xxviii. 4.
Q. 68. What is required in the sixth commmndntent ?
A. The sixth commandment requires all lawfal
endeavours to preserve our own life, and the life of
others.
1. Are we to take care of our own lives ? Yes :
No man ever yet hated his own flesh, but nourisheth
and cherisheth it, Eph. v. 29. Must we endeavour
the preservation of them ? Yes : Skin for skin, and
all that a man hath will he give for his life, Job ii.
4. Are we to be careful of our diet? Yes : Hast
thou found honey, eat so much as is sufficient for
thee, Prov. xxv. 16. Are we to use physic when wc
need it ? Yes : Take a lump of figs and lay it upon
the boil, Isa. xxxviii. 21. And are we to be cheer-
ful ? Yes : for a merry heart doeth good like a me-
dicine, Prov. xvii. 22.
2. But may we deny Christ to save our lives? No:
he that so saveth his life shall lose it. Matt xvi. 25.
May we commit any wilful sin to save our lives ?
No : we must do no evil that good may come, Rom.
iii. 8. But what we do for the preservation of our
own lives, must it be with an eye to God's glory ?
Yes : That I may live, and keep thy word, Ps. cxix.
17. Live and praise thee, v. 175.
A SCRIPTURE CATECHISM.
909
3b Are we to be compassionate even to the brute
creatores? Yes: A rigbteons man regardeth the
life of bis beast, Prov. xii. 10. Are we to be carefal
of the lives of others as well as of oar own ? Yes :
It was Cain that said. Am I my brother's keeper ?
Greo. iv. 9. Are we to do what we can in oar places
for the relief of those who are exposed to Tiolence ?
Yes : We mast deliver them that are ready to be
slain, Prov. xxiv. 11, 12. Mast we saccoar the
distressed, like the good Samaritan? Yes: Go thon
and do likewise. Lake x. 37.
4. Are we to sapport the lives of those who are in
itraits ? Yes : The blessing of him that was ready
tu perish came upon me. Job xxix. 13. Are we to
be meek towards those that provoke as ? Yes :
showing all meekness toward all men, Titas ill. 2.
And are we to be merciful toward those who need as ?
Yes : Pat on, as the elect of God, bowels of mercy,
Col. iu. 12.
Q. 69. What it forbidden in the eixth commandment?
4. The sixth commandment forbids the taking
away of oor own life, or the life of our neighboar
Qojastly, and whatsoever tends thereunto.
1. May we dispose of our own lives at oar plea-
sore ? No : For sorely your blood of your lives will
1 require. Gen. ix. 5. Is it a sin in any case to kill
oarselves ? Yes : Do thyself no harm, Acts xvi. 28.
Is it an exceeding sinful sin ? Yes : it was the sin
of Saul and Judas, 1 Sam. xxxi. 4. Matt, xxvii. 6.
Is it a sin needlessly to expose our own lives ? Yes :
Thou shalt not tempt the Lord thy God, Matt iv. 7.
Bat must we not expose our lives to keep a good
conscience? Yes: Neither count I my life dear
onto me, so that I might finish my course with joy,
Acts XX. 24.
2. Is drankenness a sin against oar own lives?
Yes: Take heed lest your hearts be overcharged
with surfeiting and drankenness, and so that day
come upon yoa unawares, Luke xxi. 34. Is an-
cleanness so? Yes: He that commits fornication,
Kios against his own body, 1 Cor. vi. 18. Is immo-
derate care and grief a sin against our own lives ?
Tes: for the sorrow of the world worketh death,
2 Cor. vii. 10.
3. Is it lawful for the magistrate to take away the
life of a malefactor ? Yes : for he bears not the
sword in vain, Rom. xiii. 4. May soldiers kill in a
lawfa! war? Yes : Cursed is he that keepeth back
his sword from blood, Jer. xlviii. 10. But is wilful
marder a great sin ? Yes: The voice of my brother's
biood cries. Gen. iv. 10. Is it an iniquity to be
pnnished by the judge ? Yes : Whoso sheds man's
htood, by man shall his blood be shed. Gen. ix. 6.
And ought Uie murderer to be put to death ? Yes :
A man that doeth violence to the blood of any per-
son shall flee to the pit ; let no man stay him, Prov.
xxvin. 17.
4. Is murder a great affront to God ? Yes : for in
the image of God made he man. Gen. ix. 6. Does
it make men like the devil? Yes: for he was a
murderer from the beginning, John viii. 44. Is it
of dangerous consequence to the murderer ? Yes :
for no murderer hath eternal life abiding in him, 1
John iii. 15. Ought we therefore to pray that God
would keep us from it? Yes: Deliver me from
blood guiltiness, O God of my salvation, Ps. li. 14.
6. Is malice heart-murder? Yes: he that hateth
his brother is a murderer, 1 John iii. 15. Is rash
anger a breach of this commandment ? Yes : But I
say unto you. Whosoever is angry with his brother
without cause, shall be in danger of the judgment.
Matt. V. 22. Is giving foul language a breach of
this commandment? Yes : Whosoever shall say to
his brother, Raca, or Thou fool, shall be in danger of
hell fire. Matt. v. 22. Is revenge a breach of this
commandment ? Yes : Dearly beloved, avenge not
yourselves, Rom. xii. 19.
Q. 70. What is the seventh commandment ?
A. The seventh commandment Is, Thou shalt not
commit adultery.
Does this commandment concern our own and our
neighbour's chastity ? Yes : for this is the will of
God, even our sanctification, 1 Thess. iv. 3. Is it
needful there should be such a commandment?
Yes : for since all are gone aside, they are all be-
come filthy, Ps. xiv. 3. Is it agreeable to the light
of nature ? Yes : for Abimelech called adultery a
great sin, Gen. xx. 9. And is this command for the
public good of mankind ? Yes : for whoredom and
wine take away the heart, Hos iv. 11.
Q. 71. What is required in the ieveiUh command^
ment?
A. The seventh commandment requires the pre-
servation of our own and our neighbour's chastity,
in heart, speech, and behaviour.
1. Is it our duty to keep our bodies pure from all
fleshly lusts ? Yes : we must possess our vessel in
sanctification and honour, and not in the lust of con-
cupiscence, 1 Thess. iv. 4. Are we to present our
bodies to God ? Yes : Present your bodies unto God
a living sacrifice, Rom. xii. 1. Are we to glorify
him with them? Yes: Glorify God with your
bodies, 1 Cor. vi. 20. Are we to use them for him ?
Yes: For your body is the temple of the Holy
Ghost, which is in you, I Cor. vi. 19. And to employ
them in his service ? Yes : Yield your members as
instruments of righteousness unto God, Rom. vi. 13.
May they then be used in the service of our lusts?
No : for if any man defile the temple of God, him
shall God destroy, 1 Cor. iii. 17.
2. Ought we to preserve our chastity in heart?
Yes : that we may be holy both in body and spirit,
1 Cor. vii. 34. And must we keep out all unclean
910
A SCRIPTURE CATECHISM.
thoughts and desires ? Yes : we must flee youthful
lustSy 2 Tim. ii. 22. And is that the way to prevent
the acts of uncleanness ? Yes : for when lust hath
conceived, it brings forth sin, James i. 15.
3. Ought we to preserve our chastity in speech ?
Yes : Let your speech be always with grace, seasoned
with salt, Col. iv. 6. Is it the character of good
people to be modest ? Yes : I will turn to the peo-
ple a pure language, Zeph. iii. 9.
4. Ought we to preserve our chastity in behavi-
our ? Yes : we must have a chaste conversation
coupled with fear, 1 Pet. iii. 2. And in our clothing?
Yes : Women must adorn themselves in modest ap-
parel, with shamefacedness and sobriety, 1 Tim. ii.
9. Must we abstain from all appearances of un-
cleanness ? Yes : hating even the garment spotted
with the flesh, Jude 23. And from all approaches
to it? Yes : Come not nigh the door of her house,
Prov. v. 8.
5. Must we resolve against wanton looks ? Yes :
I made a covenant with mine eyes ; why then should
I think upon a maid } Job xxxi. 1. Must we always
keep our bodies in soberness and chastity ? Yes :
we must cleanse ourselves from all filthiness both of
flesh and spirit, 2 Cor. vii. 1. And must we crucify
all the lusts of the flesh 7 Yes : They that are Chrisf s
have crucified the flesh, Gal. v. 24. Must the body
be subdued? Yes: I keep under my body, and
bring it into subjection, 1 Cor. ix. 27. And must
its sinful desires be denied ? Yes : If thy right eye
offend thee, pluck it out, and cast it from thee, Matt.
V. 29.
Q. 72. What isforliddtn in the seventh c&mmtmdment?
A. The seventh commandment forbids all unchaste
thoughts, words, and actions.
1. Is adultery a very great sin ? Yes : How can I
do this great wickedness, and sin against God ? Gen.
xxix. 9. Is it an iniquity to be punished by the
judge ? Yes : The adulterer and the adulteress shall
surely be put to death, Lev. xx. 10. Is fornication
a very great sin? Yes : Fornication, and all unclean-
ness, let it not be once named among you, Eph. v.
3. Will these sins certainly shut men out of heaven,
if they be not repented of, and forsaken ? Yes : for
fornicators and adulterers shall not inherit the king-
dom of God, 1 Cor. vi. 10.
2. Are unclean thoughts sins ? Yes : for whoso-
ever looketh on a woman, to lust after her, hath com-
mitted adultery with her already in his heart. Matt.
V. 28. Are unclean reflections sins ? Yes : for some
multiply their whoredoms by calling to remembrance
the days of their youth, Ezek. xxiii. 19. Are un-
clean desires sins ? Yes : inordinate affection, and
evil concupiscence, are to be mortified in us. Col.
iii. 5. And must all fleshly lusts be shunned ? Yes :
Dearly beloved, I beseech you, as strangers, and pil-
grims, abstain from fleshly lusts, 1 Pet. ii. 11.
3. Are unclean words sin ? Yes : for there ntnst;
be neither filthiness, nor foolish talking, nor Jesting^
Eph. V. 4. Must we therefore take heed of speaking
any filthy words ? Yes : Let no corrupt commani*
cation proceed out of your month, Eph. iv. 29. May
we take delight in hearing filthy talk? No: for
evil communications corrupt good manners, i Cor.
XV. 33.
4. Are all unchaste actions forbidden in this com-
mandment ? Yes : not only adultery and fornica-
tion, but uncleanness and lascivionsnesa, (Gal. t.
19.) chambering and wantonness, Rom. xliL 13.
Are the occasions of uncleanness here forbidden ?
Yes : Have no fellowship with the unfmitfal 'works
of darkness, Eph. v. 11.
5. Is all uncleanness provoking to €rod ? Yes :
For I the Lord am holy. Lev. xx. 26. Is it against
our bodies ? Yes : for the body is not for fornica-
tion, but for the Lord, 1 Cor. vi. 13. Is it a wrong-
to our souls ? Yes : for fleshly lusts war af^nst the
soul, 1 Pet. ii. 11. Is it wounding to conscience ?
Yes : I find more bitter than death the woman ^w^hose
heart is snares and nets, Eccl. vii. 26.
6. Are idleness and gluttony occasions of nnc lean-
ness, and forbidden in this commandment ? Yes :
for this was the iniquity of Sodom, pride, fnlness of
bread, and abundance of idleness, Ezek. XTi. 49.
And is drunkenness also a sin of dangerous conse-
quence ? Yes : for drunkards shall not inherit the
kingdom of God, 1 Cor. vi. 10.
Q. 73. What is the eighth comnuindment ?
A. The eighth commandment is, Thou shalt not
steal.
1. Does the eighth commandment concern our own
and our neighbour's wealth and outward estate?
Yes : for the earth God has given to the children
of men, Ps. cxv. 16. Is it necessary there shoald
be such a command ? Yes: for every brother will
utterly supplant, Jer. ix. 4^
2. Is robbing God the worst theft ? Yes : Will a
man rob God ? Yet ye have robbed me, Mai. iii. 8,
9. And is justice to God the highest justice ? Yes :
Render to God the things that are God's, Matt.
xxii. 21.
Q. 74. What is required in the eighth conunand-
ment?
A. The eighth commandment requires all lavrfol
procuring and furthering our own and oar neigh-
bour's wealth and outwud estate.
1. Is religion a friend to outward prosperity?
Yes : for in wisdom's left hand are riches and hon-
our, Prov. iii. 16. Does it teach us to be diligent in
our callings? Yes : Be thou diligent to knowr the
state of thy flocks, Prov. xxvii. 23. And to keep
close to them ? Yes : Study to be quiet, and to do
your own business, 1 Thess. iv. 11. And is that the
A SCRIPTURE CATECHISM.
911
vaj to thrive ? Yes : for the hand of the diligent
naketh rich, ProY. x. 4. I>oes reiigioD teach os to
be prndent in oar affairs? Tea: the good man
vill guide his affairs i4lh discretion, Ps. cxii. 5.
And is that the way to thrive ? Yes : for through
visdom is a house buildcd, Prov. xxiv. 3.
2. Must we serve God with our worldly estate?
Yes : Honour the Lord with thy substance, Prov. iii.
9, And is that the way to thrive ? Yes : So shall
thy harn be filled with plenty, v. 10. Must we cheer-
fully ase our estates ? Yes : For I know no good
in them, but for a man to rejoice, and to do good in
bu life, Ecci. iii. 12. And must we cheerfully serve
God with them ? Yes : we must serve the Lord
oar God with joyful ness and gladness of heart in the
abondance of all things. Dent, xxviii. 47.
3. Most we be just to all we deal with? Yes:
Render therefore to all their due, Rom xiii. 7.
And must we give every body their own ? Yes :
Owe no man any thing, but to love one another,
Kom. xiii. 8. Must we be true to every trust re-
posed in us? Yes; as the workmen who dealt
faithfully, 2 Kings xii. 15. And is honesty the best
policy ? Yes : for a little that a righteous man
bath, is better than the riches of many wicked, Ps.
xxxvii. 16. And shall we have the comfort of it in
this world ? Yes : He that walketh righteously, and
speaketh uprightly, that despiseth the gain of op-
pression, and ahaketh his hands from holding of
bribes, he shall dwell on high, his place of defence
shall be in the munitions of rocks, bread shall be
pten him, and his waters shall be sure, Isa. xxxiii.
15, 16. If therefore we have done any wrong, must
ve make restitution? Yes: Zaccheus stood and
said, Iff have wronged any man, I restore him four-
fold, Luke xix. 8.
4. Most we concern ourselves for the welfare of
others? Yes: Look not every one on his own things,
bot every one also on the things of others, Phil. ii.
4. And must we do all we can to promote the
welfare of others? Yes: If thy brother's ox or
w go astray, thou shalt bring them back, Deut.
xxii. 1.
5. Mast we relieve the poor according to our abi-
Hty? Yes: Ifthy brother be waxen poor, and fallen
into decay with thee, then thou shalt relieve him,
I^T. xzv. 35. Must we be forward to relieve the
poor? Yes : We must be ready to distribute, wil-
ling to communicate, 1 Tim. vi. 18. Is that the way
to thrive in this world? Yes: for he that hath
pity on the poor, lendeth to the Lord, and that which
be hath given will he pay him again, Prov. xix. 17.
And shall it be repayed in the other world ? Yes :
Thon shalt be recompensed in the resurrection of
the just, Luke xiv. 14. And must we make this use
of what we have in the world ? Yes : we must la-
bour that we may have to give to him that needeth,
Epb. iv. 28.
Q. 75. What is forbidden in ike eighth command'
ment f
A. The eighth commandment forbids whatsoever
does or may unjustly hinder our own or our neigh-
bour's wealth, and outward estate.
1. May we do what we will with our own estates ?
No : for we are but stewards of the manifold grace
of God, 1 Pet. iv. 10. Is it a sin then to waste our
estates in prodigality ? Yes : for the drunkard and
glutton shall come to poverty, Prov. xxiii. 31. Is
luxury the way to beggary ? Yes : he that loveth
pleasure shall be a poor man, Prov. xxi. 17. Is
slotbfulness a robbing of ourselves? Yes: for he
that is slothful in his work, is brother to him that is
a great waster, Prov. xviii. 9. And is that the way
to poverty ? Yes : for drowsiness shall clothe a man
with rags, Prov. xxiii. 21.
2. Is keeping idle company the way to poverty ?
Yes : for he that followeth after vain persons shall
have poverty enough, Prov. xxviii. 19. Is fraud
and injustice the way to poverty ? Yes : for wealth
gotten by vanity shall be diminished, Prov. xiii. 11.
Can any expect to prosper in a way of unjust g^n ?
No : for he that getteth riches, and not by right,
shall leave them in the midst of his days, and at his
end shall be a fool, Jer. xvii. 1 1. Do men rob them-
selves and their families by foolishness in their
affairs ? Yes : for every wise woman buildeth her
house, but the foolish plucketh it down with her
hands. Prov. xiv. 1. And by rash suretyship? Yes:
for he that is surety for a stranger shall smart for it,
Prov. xi. 15.
3. Is it a sin to rob ourselves of the comfort of that
which God has given us ? Yes : if a man hath not
power to eat of it, it is vanity, and an evil disease,
Eccl. ri. 2. And is it a sin to deny it to our rela-
tions ? Yes : if any provide not for his own, espe-
cially for those of his own house, he hath denied the
faith, and is worse than an infidel, 1 Tim. v. 8.
4. Is it a great sin to steal from any body ? Yes :
for every one that stealeth shall be cut off, Zech. r.
3. Is it a great sin for children to steal from their
parents? Yes: Whoso robbeth his father or his
mother, and saith it is no transgression, the same is
the companion of a destroyer, Prov. xxviiL 24. And
for the rich to oppress.the poor ? Yes : Rob not the
poor, because he is poor, Prov. xxii. 22. Will you
therefore keep your hands from picking and steal-
ing ? Yes : because of the fear of God, Neb. v. 15.
Most those who have used themselves to it break it
off? Yes: Let him that stole steal no more, Eph.
iv. 28. Must poor people especially watch and pray
against this temptation ? Yes : Lest I be poor, and
steal, Prov. xxx. 9.
5. Is it a sin to cheat any body in a bargain? Yes:
Let no man go beyond or defraud his brother in any
matter, 1 Thess. iv. 6. Is it a sin to use false weights
912
A SCRIPTURE CATECHISM.
and measures ? Yes : A false balance is abomina-
tion to the Lord, ProY. xi. 1. Is it a sin to g^ve
assistance or coantenance to any frand? Yes:
Wboso is partner with a thief hateth his own sonl,
ProY. xxix. 24.
6. Is it a sin to deny relief to the poor ? Yes :
Wboso hath this world's goods, and seeth bis brother
have need, and sbntteth np the bowels of his com-
passion from him, how dwelleth the love of God in
that man ? 1 John iii. 17. Is it a sin to deny the
payment of a jast debt ? Yes : for the wicked bor-
rowetb, and payeth not again. Ps. xxxvii. 21. Or
withhold wages that is dne } Yes : the hire of the
labonrers kept back by frand crieth, James ▼. 4.
And is the love of money the cause of all these sins ?
Yes : the love of money is the root of all evil, 1 Tim.
vi. 10.
Q. 76. What u the ninth eomnumdment f
A. The ninth commandment is. Thou shalt not
bear false witness against thy neighbour^
1. Does this commandment concern our own and
our neighbour's good name } Yes : for a good name
is better than precious ointment, Eccl. vii. 1. Is
there need of this commandment ? Yes : for every
neighbour will walk with slanders, Jer. ix. 4.
Q. 77. What is required in the ninth commandment ?
A. The ninth commandment requires the maintain-
ing and promoting of truth between man and man,
and of our own and our neighbour's good name,
especially in witness-bearing.
1. Is it our duty to govern our tongues ? Yes : I
said, I will take heed to my ways, that I sin not with
my tongue, Ps. xxxix. 1. Is he a good Christian
that does not ? No : for if any man among you seem
to be religious, and bridleth not his tongue, that
man's religion is vain, James i. 26. Must we there-
fore pray to God to keep us from tong^ie-sins ? Yes:
Set a watch, O Lord, before my mouth, Ps. cxli. 3.
2. Is it our duty to speak truth ? Yes : Speak ye
every man the truth to his neighbour, Zech. viii. 16.
Is there good reason for it ? Yes : for we are mem-
bers one of another, Eph. iv. 25. And is this the
character of a good man ? Yes : that be speaketh
the truth in his heart, Ps. xv. 2. Are all truths to
be spoken at all times } No : for there is a time to
keep silence, and a time to speak, Eccl. iii. 7. But
may an untruth be spoken at any time ? No : for
God's people are children that will not lie, Isa.
Ixiii. 8.
3. Is it our duty, especially in witness-bearing,
to speak truth? Yes: for a faithful witness will
not lie, Prov. xiv. 6. And the whole truth ? Yes :
Samuel told Eli every whit, and hid nothing from
him, 1 Sam. iii. 18. And nothing but the truth ?
Yc5 : for a lying tongue is but for a moment, Prov.
xii. 19.
4. Is it our duty to strive to have a good name
with God ? Yes : for not he that commendeth him-
self is approved, but whom the Lord commendeth,
2 Cor. X. 16. And shoul<Dwe endeavour to have a
good name with good people } Yes : Let those that
fear thee turn unto me, Ps. cxix. 79. And if possi-
ble a good name with all people ? Yes : Demetrius
hath a good report of all men, 3 John 12. Must we
abound in those things that are of good report ?
Yes : if there be any virtue, if tiiere be any praise,
think on those things, Phil. iv. 8.
5. In order to our getting a good name, must we
live by faith ? Yes : for by it the elders obtained a
good report, Heb. xi. 2. Must we walk wisely^
Yes : for a man's wisdom makes his face to shioc,
Eccl. viii. 1. Must we do justly ? Yes : Having
your conversation honest among the Gentiles, 1 Pet
ii. 12. And be humble ? Yes : for before honour
is humility, Prov. xviii. 12. And must we abound
in good works ? Yes : Let your light so shine before
men. Matt. v. 16. But can good people expect to
have every one's good word } No : Woe anto you
when all men speak well of you, Luke vi. 26. May
we hazard a g^ood conscience to preserve our reputa-
tion ? No : for our praise is not of men, but of God,
Rom. ii. 29.
6. Ought we to be very tender of the good names
^ of others? Yes: we must honour all men, 1 Pet.ii.
17. Must we give them the praise of that in them
which is good ? Yes : We also bear record, 3 John
12. But may we flatter them? No : he that speak-
eth flattery to his friends, even the eyes of his chil-
dren shall fail. Job xvii. 6. Must we charitably
conceal their faults? Yes: for charity covers a
multitude of sins, 1 Pet. iv. 8. Must we discourage
slandering and censoriousness ? Yes : We must
with an angry countenance drive away a backbiting
tongue, Prov. xxv. 23.
Q. 78. What i* forbidden in the ninth eammand-
ment?
A. The ninth commandment forbids whatsoever
is prejudicial to truth, or injurious to our own or
our neighbour's good name.
1. Is lying a great sin ? Yes : Lie not one to an-
other, seeing ye have put off the old man. Col. iii. 9.
Is it a sin that God hates ? Yes : lying lips are
abomination to the Lord, Prov. xii. 22. And is it a
sin that all good men hate ? Yes : I hate and abhor
lying, Ps. cxix. 163. Does it make men like the
devil ? Yes : for he is a liar, and the father of it,
John viii. 44. And will it bring them to hell ? Yes :
for all liars shall have their part in the lake that
bums witli fire and brimstone. Rev. xxi. 8.
2. Is it lawful to tell a lie to make sport ? No :
for as a madman who casteth firebrands, arrows,
and death, so is he that deceiveth his neighbour, and
saitb, Am not I in sport? Prov. xxvi. 18, 19. Is it
A SCRIPTURE CATECHISM.
913
lawful to tell a lie to excuse a fault ? No : for 6e-
hazi for doing so bad a leprosy entailed on bim and
his seed for ever, 2 Kings v. 27. May we tell a lie
with intention to do good ? No : We must not do
evil, that good may come, Rom. iii. 8. Will what is
^ot by lying do us any good ? No : The getting of
treasures by a lying tongue is vanity, tossed to and
fro of them that seek death, Prov. xxi. 6. Should we
therefore pray against this sin ? Yes : Remove from
me the way of lying, Ps. cxix. 29.
a. Is it a sin to belie ourselves ? Yes : As there
is that maketh himself poor, yet hath (p-eat riches,
Prov. xiii. 7. May we be careless of our own good
name? No: If I should say I know him not, I
should be a liar like unto you, John viii. 65.
4. Is it a sin to belie our neighbour ? Yes : They
laid to my charge things that I know not, Ps. xxxv.
U. Is it folly? Yes: He that uttereth slander is
a fool, Prov. x. 18. Is it a sin to speak evil of any ?
Yes : Pot them in mind to speak evil of no man,
Tit. iii. 1 , 2. And to be censorious of our brethren ?
Yes : Judge not, that ye be not judged, Matt. vii. 1.
Is it a great offence to God to do this ? Yes : He
that speaks evil of his brother, and judgeth his bro-
ther, speaks evil of the law, and judgeth the law,
James iv. 1 1 . I>oe8 it make us like the devil ? Yes :
for he is the accuser of the brethren, Rev. xii. 10.
5. Is it a sin to raise a false report ? Yes : Thou
shalt not raise a false report, Exod. xxiii. 1. And
a sin to spread it ? Yes : Thou shalt not go up and
down as a tale-bearer. Lev. xix. 16. May we pro-
claim our brethren's faults ? No: for charity rejoic-
eth not in iniquity, 1 Cor. xiii. 6. Is it a sin to speak
ill of magistrates ? Yes : Thou shalt not speak evil
of the ruler of thy people. Acts xxiii. 5. Is it a sin
to be abusive to the poor ? Yes : for he that mock-
eth the poor, reproacheth his Maker, Prov. xvii.
5. May we speak ill of those who speak ill of us ?
No : We most not render railing for railing, 1 Pet.
iii. 9.
Q. 79. What is the tenth commandment ?
A. The tenth commandment is. Thou shalt not
covet thy neighbour's house, thou shalt not covet thy
neighbour's wife, nor his man-servant, nor his maid-
servant, nor his ox, nor his ass, nor any thing that is
thy neighbour's.
1. Does this commandment lay a restraint upon
the heart ? Yes : for the law is spiritual, Rom. vii.
14. Does the heart need this restraint ? Yes : for
the inward part is very wickedness, Ps. v. 9. Does
the light of nature discover this ? No : I had not
known lust, except the law had said, Thou shalt not
covet, Rom. vii. 7.
2. Are we forbidden to covet another man*s house ?
Yes : As they that covet houses and take them away,
Mic. ii. 2. Or another man's wife ? Yes : for her
faasband is to her a covering of the eyes, Gen. xx.
3 N
IG. Or another man's goods?* Yes: I have coveted
no man's silver, or gold, or apparel. Acts xx. 33.
Q. 80. What is reqvired in the tenth commandment?
A. The tenth commandment requires a full con-
tentment with our own condition, with a right and
charitable frame of spirit towards our neighbour, and
all that is his.
1. Has God the disposal of our outward condition ?
Yes: My times are in thy hand, Ps. xxxi. 16. And
does he order all events concerning us ? Yes : he
performeth the thing that is appointed for us, Job
xxiii. 14. Ought we therefore to be content with our
condition ? Yes : Be content with such things as
you have, Heb. xiii. v. Ought we to be content in
every condition? Yes: I have learned in what-
soever state I am, therewith to be content, Phil. iv.
11. Most we be content with a little ? Yes: Hav-
ing food and raiment, let us be therewith content,
1 Tim. vi. 8.
2. Can we expect that our condition should be in
every thing brought to our mind ? No : for all is
vanity, Eccl. i. 14. Is it therefore our wisdom to
bring our mind to our condition ? Yes : I know bow
to be abased, and I know how to abound, Phil. iv.
12. Is any thing got by this? Yes: Godliness with
contentment is great gain, 1 Tim. vi. 6. And is this
the way to be easy ? Yes : In your patience possess
ye your souls, Luke xxi. 19.
3. Is that best which is ? Yes : It is the Lord, let
him do what seemeth him good, 1 Sam. iii. 18.
Must we therefore make the best of it ? Yes : for
wherefore sthoold a living man complain ? Lam. iii.
39. And must we acknowledge it is better than we
deserve ? Yes : I am not worthy of the least of all
thy mercies. Gen. xxxii. 10.
4. Ought we to desire the welfare of our neigh-
bours ? Yes : Let no man seek his own, but every
man another's wealth, 1 Cor. x. 24. And to pray
for it? Yes: Supplications and prayers must be
made for all men, 1 Tim. ii. 1. And to be well-
pleased with it ? Yes : Rejoice with them that do
rejoice, Rom. xii. 15. And to lay to heart our
neighbour's troubles? Yes: Remember them that
are in bonds, as bound with them, Heb. xiii. 3.
And is this a charitable frame of spirit? Yes : for
charity suffers long, and is kind, 1 Cor. xiii. 4.
Q. 81. What is forbidden in the tenth common fl-
ment y
A. The tenth commandment forbids all discon-
tentment with our own estate, envying or grieving at
the good of our neighbour, and all inordinate de-
sires and affections to any thing that is his.
1. Is it a sin to fret at the disposals of God's pro-
vidence ? Yes : for shall we receive good of the
hand of the Lord, and shall we not receive evil also?
Job ii. 10. Is it a sin to quarrel with them ? Yes :
914
A SCRIPTURE CATECHISM.
for they that mnrmanBd were destroyed of the de-
stroyer, 1 Cor. X. 10. Is it an evil thing to under-
value the mercies we have ? Yes : as the Israelites
that said. There is nothing besides this fiuiNfifl,Numh.
xi. 6. And to aggravate the afl9ictions we are under ?
Yes : as they that said, We die, we perish, we all
perish. Numb. xvii. 12. May we in any thing be
discontented ? No : for we must in every thing give
thanks. 1 Thess. v. 18.
2. Is it a sin against this commandment to envy
our neighbour's welfare ? Yes : for chanty envieth
not, 1 Cor. xiii. 4. Is envy an offence to God?
Yes : for is our eye evil because his is good ? Matt.
XX. 16. Is it hurtful to ourselves ? Yes : for envy
is the rottenness of the bones, Prov. xiv. 30. Is it
the cause of much mischief? Yes : for where envy
IS, there is confusion, and every evil work, James
iii. 16. Is it a sin to be pleased with our neigh-
bour's hurt or loss ? Yes : he that is glad at calami-
ties shall not be unpunished, Prov. xvii. 5.
3. Is it a sin to desire to sin ? Yes : Lust not after
evil things, as they also lusted, I Cor. x. 6. Does
all sin begin in the lustings of the heart ? Yes : for
lust, when it hath conceived, bringeth forth sin,
James i. 15. Is it a sin to desire any temporal good
inordinately ? Yes : as Rachel, that said, Give me
children, or else I die. Gen. xxx. 1. And is it a sin
to lust after the delights of sense ? Yes : as the Is-
raelites who wept again, saying, Who will give us flesh
to eat ? Numb. xi. 4. Must we therefore suppress all
sinful desires ^ Yes : and make no provision for the
flesh, to fulfil the lusts thereof, Rom. xiii. 14.
4. Is it a sin to set our hearts upon worldly wealth ?
Yes : Love not the world, nor the things that are in
the world, 1 John ii. 15. Is covetousness an oifence
to God? Yes: for it is idolatry. Col. iii. 5. Will
it be a vexation to ourselves? Yes: for he that
loveth silver shall not be satisfied with silver, Eccl.
V. 10. Will it be a vexation to our families ? Yes :
for he that is greedy of gain troubles his own house,
Prov. XV. 27.
And injurious to our neighbour? Yes : for they
that lay house to house, and field to field, would be
placed alone in the midst of the earth, Isa. ▼. 8. Is
covetousness the cause of much sin? Yes: for
they that will be rich, fall into temptation and a
snare, 1 Tim. vi. 9. Must we therefore watch against
it ? Yes : Take heed, and beware of covetousness,
Luke xii. 15. And must we abstain from all the
practices of it? Yes: Let your conversation be
without covetousness, Heb. xiii. 5. And must we
pray earnestly against it ? Yes : Incline my heart
unto thy testimonies, and not to covetousness, Ps.
cxix. 36.
Q. 82. /i any man able in this life perfectly to keep
the eommandments of God ?
A. No mere man since the fall is able in this life
perfectly to keep, the commandments of God, but
does daily break them in thought, word, or deed.
1. Are any in this world perfectly free from sin ?
No : for there is no man tliat sinneth not, 2 Cfaron.
vi. 36. Was Christ, who was not a mere man, per-
fect? Yes: he knew no sin, 2 Cor. v. 21. Was
Adam before the fall perfect ? Yes : for God made
man upright, Eccl. vii. 29. Are the saints in the
other life perfect? Yes: the glorious church is
without spot or wrinkle, Eph. v. 27. But is any
mere man since the fall in this life perfect ? No :
for there is not a just man upon earUi, that doeth
good, and sinneth not, Eccl. vii. 20.
2. Are self-justitiers self-deceivers? Yes: If we
say we have no sin, we deceive ourselves, 1 John i.
8. And do they put a great affront upon God ? Yes :
for if we say we have not sinned, we make him a
liar, 1 John i. 10.
3. Are not we able to keep God's oonunandments
better than we do ? Yes : If I have done iniquity, I
will do no more. Job xxxiv. 32. But are we able
perfectly to keep them? No: For when I would
do good, evil is present with me, Rom. vii. 21.
Though Noah was said to be perfect, yet did not he
sin? Yes: for he drank of the wine, and was
drunk. Gen. ix. 21. And Job ? Yes : for he cursed
his day, Job iii. 1. And Hesekiah ? Yes : for his
heart was lifted up, 2 Chron. xxxii. 25. Was St.
Paul himself perfect 7 No : Not as though I had
already attained, either were already perfect, Phil.
111. 12.
4. Do we sin daily? Yes: in many things we
offend all. Jam. iii* 2. Bo we daily sin inthought?
Yes: for, The imagination of man's heart is evil
from his youth, Gen. viii. 21. Are we guilty of
many tongue-sins ? Yea : In the multitude of words
there wanteth not sin, Prov. x. 19. Are the best
guilty of many defects ? Yes : for when the spirit
is willing the flesh is weak. Matt xxvi. 41. And
of many inadvertencies ? Yes: They are overtaken
in a fault. Gal. vi. 1. Can we tell how often we
offend ? No : who can understand his errors ? Ps.
xix. 13. Should we not therefore have recourse to
Christ daily by faith and repentance ? Yes : If any
man sin, we have an Advocate with the Father, 1
John ii. 1.
Q. 83. Are all tranegreteione of tke law equally
heinous ?
A. Some sins in themselves, and, by reason of
several aggravations, are more heinous in the sight
of God than others.
1. Is every sin done in God^s sight? Yes: I did
this evil in thy sight, Ps. Ii. 4. Is it heinous in
God's sight ? Yes : for he is of purer eyes than to
behold iniquity, Hab. i. 13. But is every sin alike
heinous ? No : He that delivered me unto thee hath
A SCRIPTURE CATECHISM.
Uld
the greater sin, John xix. 11. Are some sins in
themselves more heinous than others ? Yes : If a
man sin against the Lord, who shall entreat for him ?
1 Sam. ii. 25. Are presumptuous sins more heinous
than others ? Yes : the soul that doeth aught pre-
samptnously, that soul reproacheth the Lord, Numb.
XV. 90. Was ever any sin so heinous as not to be
forgiven ? Yes : the Pharisees' blasphemy against
the Holy Ghost was so, Matt. xii. 32.
2. Are sins against knowledge aggravated sins ?
Tes : that servant that knew his Lord's will, and
did it not, shall be beaten with many stripes, Luke
xii. 47. And sins against mercies ? Yes : Do ye
thus requite the Lord, O foolish people, and unwise ?
Deut. xxxii. 6. Especially against spiritual mercies?
Yes : As Solomon, who turned from the Lord God of
Israel which had appeared unto him twice, 1 Kings
xi. 9. Are sins against reproof aggravated sins?
Yes : He that being often reproved hardeneth his
neck, shall suddenly be destroyed, Prov. xxix, 1.
And sins against our vows and covenants ? Yes :
Thou saidst, I will not transgress, Jer. ii. *20.
3. Are the sins of great professors aggravated sins?
Yes: for the name of God is blasphemed through
them, Rom. ii. 24. And the sins of ministers ? Yes :
Thou that preachest a man should not steal, dost
thoa steal ? Rom. ii. 21. May the place be an aggra-
vation of the sin ? Yes : They provoked him at the
sea, even at the Red sea, Ps. cvi. 7. And the time ?
Yes: They tamed aside quickly, Exod. xxxii. 8.
4. Is it an aggravation of sin, if it be done with
contrivance ? Yes : Woe to them that devise ini-
quity, Mic. ii. 1. And if it be done with delight?
Yes: They rejoice to do evil, Prov. ii. 14. And
without blushing? Yes : They declare their sin as
Sodom, Isa. iii. 9. And if it be boasted of? Yes :
Whose glory is in their shame, Phil. iii. 19. And if it
be often repeated ? Yes : They have tempted me
oow these ten times, Num. xiv. 22. Should we take
notice of these aggravations in our confessions?
Yes : Aaron shall confess the iniquity of the chil-
dren of Israel, and all their transgressions in all
their sins, Lev. xvi. 21.
Q. 84. What does every nn deserve ?
A. Every sin deserves God's wrath and curse,
both in this life, and that which is to come.
1. Does sin provoke God? Yes: Ephraim pro-
voked him to anger most bitterly, Hos. xii. 14. Does
it deserve his wrath ? Yes : According to their de-
serts will I judge them, Ezek. viL 27. Does that
wrath rest upon impenitent sinners? Yes: The
wrath of God abideth on them, John iii. 30. And is
it just it should ? Yes: For when God renders to
every man according to his work, he renders indig-
nation and wrath, tribulation and anguish, to every
soal of man that doeth evil, Rom. ii. 6, 8.
2. Does sin deserve God's curse ? Yes : Cursed
3 N 2
is every one that continues not in all things written
in the book of the law to do them, Gal. iii. 10. Can
any avoid that curse ? No : For all these curses shall
come upon thee, and overtake thee. Dent, xxviii. 15.
Can a man bear up under that curse ? No : for it
shall come into his bowels like water, and like oil
into his bones, Ps. cix. 18. Can a man fortify him-
self against that curse ? No : for it shall consume
the house, with the timber thereof, and the stones
thereof, Zecb. v. 4.
3. Does sin deserve God's wrath and curse in this
life ? Yes : for these things' sake cometh the wratli
of God upon the children of disobedience, Col. iii. 6.
And in the life to come ? Yes : for wrath is trea-
sured up against the day of wrath, Rom. ii. 5. Does
every sin deserve God's wrath ? Yes : for the wages
of sin is death, Rom. vi. 23. Is any sin venial in
its own nature ? No : for the blood of Christ is that
which must cleanse from all sin, 1 John i. 7. Does
your sin deserve this wrath and curse ? Y'es : If I
be wicked, woe to me. Job x. 15.
Q. 85. What does God require ofust that ive may
escape the wrath and curse due to us for sin ?
A. To escape the wrath and anger of God due
to us for sin, God requires of us faith in Jesus
Christ, repentance unto life, with a diligent use of
all the outward means whereby Christ communicates
to us the benefits of redemption.
1 . Is the wrath and curse of God due to ns for sin ?
Yes : we are by nature children of wrath, Eph. ii. 3.
Has God provided a way of escape from that wrath ?
Yes : I have found a ransom, Job xxxiii. 24. Does
the gospel show us that way ? Yes : He shall tell
the words whereby thou mayest bo saved. Acts xi. 14.
Is it through Christ that we may escape this wrath?
Yes : It is Jesus that delivereth us from the wrath
to come, 1 Thess. i. 10. Is any thing to be done by
us in order to our escape ? Yes : Work out your
own salvation with fear and trembling ; for it is God
that worketh in yon, Phil. ii. 12, 13.
2. Are we concerned to inquire what is to be done
by us in order to our escape ? Yes : Wherewithal
shall I come before the Lord? Mic. vi. 6. Will a
convinced conscience put us upon this inquiry?
Yes : When they were pricked to the heart they said,
Men and brethren, what shall we do? Acts ii. 37.
Must we be serious and solicitous in this inquiry?
Yes : as the gaoler that came trembling and said.
Sirs, what must I do to be saved ? Acts xvi. 30.
Must we be speedy in this inquiry? Yes: The
morning cometh, and also the night, if ye will in-
quire, inquire ye, Isa. xxi. 12. Must we make this
inquiry with resolution ? Yes : They shall ask their
way to Sion with their faces thitherward, Jer. 1. 5.
Must we apply ourselves to Christ with this inquiry ?
Yes : Good Master, what good thing shall I do that
I may have eternal life ? Matt. xix. 16.
916
A SCRIPTURE CATECHISM.
3. Is that which is to be done by ua for our salva-
tion required of us ? Yes : This is his command-
ment, That we believe, 1 John iii. 23. And are we
called upon to do it ? Yes : Turn ye, turn ye ; why
will ye die, O house of Israel ? Ezek. xxxiii. 11.
4. Is faith in Jesus Christ required that we may
escape this wrath ? Yes : Believe in the Lord Jesus
Christ, and thou shalt be saved, Acts xvi. 31. Is
repentance required? Yes: Repent, and be con-
verted, that our sins may be blotted. Acts iii. 19. Did
our Lord Jesus preach these as tlie two g^eat com-
mandments of the gospel ? Yes : The kingdom of
God is at hand ; repent ye, and believe the gospel,
Mark i. 15. Did the apostles preach them ? Yes:
testifying both to the Jews, and also to the Greeks,
repentance towards God, and faith towards our Lord
Jesus Christ, Acts xx. 21. And is it required that
we diligently use the means of grace? Yes : Teach-
ing them to observe all things whatsoever I have
commanded you. Matt, xxviii. 20.
Q. 86. What it faith in Jesut Christ ?
A. Faith in Jesus Christ is a saving g^ce, whereby
we receive and rest upon him alone for salvation, as
he is offered to us in the gospel.
1. Arc we to believe in Jesus Christ? Yes : Ye
believe in God, believe also in me, John xiv. 1. Is
Christ in the word the object of our faith ? Yes :
For the word is nigh thee, Rom. x. 8. Is faith in
Christ a grace ? Yes : it is not of ourselves^ it is
the gift of God, Eph. ii. 8. Is it free gprace ? Yes :
To you it is given on the behalf of Christ to believe
in him, Phil. i. 29. Is it a saving grace ? Yes :
for we believe to the saving of the soul, Heb. x. 39.
Is it that by which we live ? Yes : The just shall
live by his faith, Rom. i. 17. Is unbelief the great
damning sin ? Yes : They could not enter in be-
cause of unbelief, Heb. iii. 19.
2. Do we by faith assent to gospel trnths ? Yes :
He that has received his testimony hath set to his
seal that God is true, John iii. 33. Do we by faith
consent to gospel terms ? Yes : Take my yoke upon
you, and learn of me. Matt xi. 29. Must both these
go together? Yes: He said, Lord, I believe, and
he worshipped him, John ix. 38. Is there good rea-
son for both ? Yes : for it is both a faithful saying,
and worthy of all acceptation, 1 Tim. i. 15.
3. Is this receiving Christ ? Yes : Ye have re-
ceived Christ Jesus the Lord, Col. ii. 6. Is it ap-
plying the righteousness of Christ to ourselves?
Yes : Who loved me, and gave himself for me. Gal.
ii. 20. And consenting to it ? Yes : We have now
received the atonement, Rom. v. 11. Must we re-
ceive Christ to rule as as well as to save us ? Yes :
For him hath God exalted to be both a Prince and
a Saviour, Acts v. 31. And is it enough only to re-
ceive him ? No : as we have received him, so we
must walk in him. Col. ii. 6.
4. Do we by faith rest on Christ alone for salva-
tion ? Yes : in his name shall the Gentiles trust.
Matt. xii. 21. And rely on his righteousness ? Yes:
That I may win Christ, and be found in him, not
having my own righteousness, which is of the law,
but that which is through the faith of Christ, Phil,
iii. 9. And do we rejoice in him ? Yes : for we are
the circumcision that rejoice in Christ Jesus, Phil.
111. 3.
5. Will faith in Christ produce good affections ?
Yes : for it works by love. Gal. v. 6. Will it purify
the heart? Yes: Purifying their hearts bj faith,
Acts XV. 9. Will it overcome the world? Yes:
This is the victory, overcoming the world, even your
faith, 1 John v. 4. Will it resist the temptations of
Satan ? Yes : the shield of faith quenches the fiery
darts of the wicked, Eph. vi. 16. Does it exert itself
in obedience ? Yes : for the gospel is made known
to all nations for the obedience of faith, Rom. xvi.
26. And does it subject the soul to the grace and
government of the Lord Jesus ? Yes : My Lord,
and my God, John xx. 28.
Q. 87. What is repentance vnto life ?
A. Repentance unto life is a saving g^ce, whereby
a sinner, out of a true sense of his sin, and appre-
hension of the mercy of God in Christ, does with
grief and hatred of his sin turn from it onto God,
with full purpose of, and endeavour after, new obe-
dience.
1. Is true repentance, repentance unto life ? Yes :
God hath to the Gentiles granted repentance unto
life, Acts xi. 18. Is it a grace? Yes : If God per^
adventure will give them repentance, 2 Tim. ii. 25.
Is it a saving grace ? Yes : godly sorrow worketh
repentance unto salvation, 2 Cor. vii. 10.
2. Is repentance required of every one of us ?
Yes : God commandeth all men every where to re-
pent. Acts xvii. 30. Is it necessary to our pardon ?
Yes: for repentance and remission of sins are
preached to all nations, Luke xxiv. 47. Is it given
to qualify us for pardon ? Yes : God hath exalted
his Son Christ Jesus, to give repentance and remis-
sion of sins, Acts v. 31. Can we be saved without
it? No: Except ye repent, ye shall all likewise
perish, Luke xiii. 3.
3. Is it necessary to repentance, that there be a
sense of sin ? Yes : Cause Jerusalem to know her
abominations, Ezek. xvi. 2. Must there be an ac-
knowledgment of sin? Yes: I acknowledge my
transgressions, and my sin is ever before me, Ps. Ii.
3. Must we acknowledge the fact of sin ? Yes :
Thus and thus have I done, Josh. vii. 20. And the
fault? Yes : I have done this evil in thy sight, Ps.
Ii. 4. And the folly of it ? Yes : O God, thou know-
est my foolishness, Ps. Ixix. 5. Must we acknow-
ledge the original of sin? Yes: Behold, I was
shapen in iniquity, Ps. Ii. 5. Must we acknowledge
A SCRIPTURE CATECHISM.
917
ourselves odious to God's holiness because of sin ?
Yes : Behold I am vile, Job xl. 4. And obnoxious
to his justice ? Yes : If thou, Lord, shouldest mark
iniquities, O Lord, who shall stand, Ps. cxxx. 3.
4. Must there be an apprehension of the mercy of
God in Christ ? Yes : There is forgiveness with thee
that thou mayest be feared, Ps. cxxx. 4. Must that
Invite us to repent ? Yes : The goodness of God
Icadcth thee to repentance, Rom. ii. 4. Is that
evangelical repentance which tlows from a hope of
that mercy? Yes: Repent, for Uie kingdom of
heaven is at hand, Matt. iii. 2. Can there be
true repentance where there is a despair of mercy ?
No: Thou saidst there is hope; no, I have loved
strangers, and after them will I go, Jer. ii. 25.
Have we reason to hope for that mercy ? Yes : Turn
to the Lord, and he will have mercy, Isa. Iv. 7.
5. Must there be contrition for sin ? Yes : When
they heard this, they were pricked to the heart. Acts
ii. 37. Must we turn from sin ? Yes : Every one
iDoomiog for his iniquities, Ezek. vii. 16. Most we
mourn greatly for sin ? Yes : Peter went out and
wept bitterly. Matt. xxvi. 75. Must we mourn
after a godly sort? Yes : Ye sorrowed according to
God, 2 Cor. Tii. 9. marg. Must we mourn for sin
with an eye to Christ ? Yes : They shall look on him
whom they have pierced, and mourn, Zech. xii. 10.
6. Must we hate sin ? Yes : I hate every false
way. Ps. cxix. 128. Must we loathe ourselves be-
cause of sin ? Yes : I abhor myself, and repent in
dust and ashes. Job xlii. 6. Must we be ashamed
of ourselves before God ? Yes : I am ashamed, and
hi ash to lift up my face to thee, my God, Ezra ix. 6.
And must we bumble ourselves greatly in his pre-
sence ? Yes : as the publican that stood afar off,
and would not lift up so much as his eyes to heaven.
Lake xviii. 13.
7. Must we confess our sins ? Yes : for he that
covers his sins shall not prosper, Prov. xxviii. 13.
And must we aggravate them ? Yes : I have sinned
against heaven, and before thee, Luke xv. 18. And
most we judge ourselves because of them ? Yes :
If we would judge ourselves, we should not be judg-
ed, 1 Cor. xi. 31. And must we cry earnestly to
God for pardon m the blood of Christ? Yes : God
he merciful to me a sinner, Luke xviii. 13.
8. Must we turn from sin ? Yes : Repent, and turn
joorsclves from all your transgressions, Ezek. xviii.
30. From our own sin ? Yes : Return ye now
everyone from his evil way, Jer. xviii. 11. And
mast we turn to God ? Yes : If thou wilt return, O
Israel, return unto me, Jer. iv. 1. Are backsliders
ioTited to return ? Yes : Return, ye backsliding
children, Jer. iii. 22. And should they accept the
invitation ? Yes : Behold, we come unto thee, for
thon art the Lord, our Lord, Jer. iii. 22.
9. In repentance must there be a change of the
mind ? Yes : Make ye a new heart, Esek. xviii. 31.
Must there be a change of the way ? Yes : Cease to
do evil, learn to do well, Isa. i. 16, 17. Must there
be a full resolution against all sin ? Yes : Ephraim
shall say, What have I to do any more with idols ?
Hos. xiv. 8. And a full resolution of new obedience :
Yes : The Lord our God will we serve, and his voice
will we obey. Josh. xxiv. 24. And must we be se-
rious in our endeavours accordingly ? Yes : Bring
forth therefore fruits meet for repentance, Matt. iii. 8.
Q. 88. What are the outward meant whereby
Christ eommtinieates to us the benefits of redemption ?
A. The outward and ordinary means whereby
Christ communicates to us the benefits of redemption,
are his ordinances, especially the word, sacraments,
and prayer ; all which are made effectual to the
elect for salvation.
1. Does Christ communicate the benefits of re-
demption? Yes: for of his fulness have all we
received, John i. 16. Does he ordinarily commu-
nicate them by means? Yes: I will for this be
inquired of, Ezek. xxxvi. 37. Is he tied to those
means? No: for the Spirit, as the wind, bloweth
where he listeth, John iii. 8. But are we tied to the
use of them ? Yes : Where I record my name, I
will come to thee, and will bless thee, Exod. xx.
24. Are the ordinances the outward and ordinary
means of grace ? Yes : I the Lord do sanctify Israel,
when my sanctuary shall be in the midst of them,
Ezek. xxxvii. 28.
2. Are the word, sacraments, and prayer, the great
gospel ordinances? Yes: Then they that gladly
received his word were baptized, and they continued
stedfastly in the apostles' doctrine and fellowship,
and in breaking bread, and in prayers. Acts ii. 41 , 42.
Is singing of psalms also a gospel ordinance ? Yes :
Speaking to yourselves in psalms, and hymns, and
spiritual songs, Eph. v. 19. Is it appointed for our
own consolation ? Ves : Is any merry, let him sing
psalms. Jam. ▼. 13. And for mutual instruction ?
Yes: Teaching and admonishing one another in
psalms. Col. iii. 16. And for God's glory ? Yes :
Singing with grace in your heart to the Lord, Col.
iii. 16.
3. Has Christ appointed ministers of the gospel ?
Yes : he hath given pastors and teachers for the edi-
fying of thebody of Christ, Eph. iv. 11, 12. Is the ad-
ministration of ordinances committed to them ? Yes :
for they are the stewards of the mysteries of God, 1
Cor. iv. 1. And must they attend that service ? Yes:
We will give ourselves to prayer, and to the minis-
try of the word, Acts vi. 4.
4. Are gospel ordinances made effectual to all for
salvation ? No : for with many of them God was
not well pleased, 1 Cor. x. 5. But are they made
effectual to the elect ? Yes : As many as were or-
dained to eternal life believed. Acts xiii. 48.
918
A SCRIPTURE CATECHISM.
Q. 89. How is the word made effectual to salvation ?
A. The Spirit of God maketh the reading, bat
especially tlie preaching, of the word, an effectual
means of convincing and converting sinners, and of
building them ap in holiness and comfort, through
faith, unto salvation.
1. Is the word to be read by us? Yes : I charge
you that this epistle be read unto all the holy bre-
thren, I Thess. V. 27. Is it to be read in solemn
assemblies ? Yes : Moses is read in the synagogues
every sabbath day, Acts xv. 21. Is it profitable to
expound the Scriptures ? Yes : They that read in
the law of God, gave the sense, and caused them to
understand the reading, Neh. viii. 8. Is the word
of God to be preached ? Yes : Preach the word, be
instant in season, and out of season, reprove, rebuke,
exhort, 2 Tim. iv. 2. Is it the duty of all to hear the
word? Yes: He that hath an ear, let him hear
what the Spirit saith unto the churches. Rev. ii. 7.
Will the bare reading and hearing of the word pro-
fit ? No : the letter kills, the spirit gives life, 2 Cor.
111. 6.
2. But is the reading and hearing of the word the
ordinary means of convincing sinners? Yes: for
it is mighty through God, to the pulling down of
strong holds, 2 Cor. x. 4. And of startling the se-
cure? Yes: by them is thy servant warned, Ps.
xix. 11. Is it the ordinary means of conversion?
Yes : If the prophets had stood in my counsel, they
should have turned people from their evil way, Jer.
xxiii. 22. And has it been the convertion of many ?
Yes : When the law of truth was in his mouthy he
did turn many away from iniquity, Mai. ii. 6. Is
it the ordinary means of working faith ? Yes : for
faith comes by hearing, Rom. x. 17. And of renew-
ing of the heart ? Yes : for the seed is the word of
God, Luke viii. 11. And of reforming the life?
Yes : By the words of thy lips I have kept me from
the paths of the destroyer, Ps. xvii. 4.
3. Is the reading and hearing of the word needful
to those who are regenerate? Yes: for they are
nourished up in the words of faith, and of good doc-
trine, 1 Tim. iv. 6. Is it a means of building them
up in holiness ? Yes : it is for the perfecting of the
saints, Eph. iv. 12. Will it furnish them for all
good ? Yes : That the man of God may be perfect,
thoroughly furnished to all good works, 2 Tim. iii.
17. Will it fortify them against all evil ? Yes : for
the sword of the Spirit is the word of God, Eph. vi.
17. Is it a means of building them up in comfort?
Yes : That we through patience and comfort of the
Scriptures might have hope, Rom. xv. 4.
4. Does the Spirit of God make the word effectual
for all these good purposes ? Yes : When the hand
of the Lord was with them, a great number believed,
and turned to the Lord, Acts xi. 21. Is it effectual
through faith unto salvation ? Yes : It is the power
of God unto saivatioD to every one that believes.
Rom. i. 16. Is it not a great mercy then to have
plenty of the word of God ? Yes : Blessed is the
people that know the joyful sound* Ps. Ixxxix. 15.
And should we not welcome those that bring iV
Yes : Blessed is he that cometh in the name of the
Lord, Ps. cxviii. 26.
Q. 90. How is the word to he read and heard that it
may become effectual to salvation ?
A. That the word may become effectual to salva-
tion, we must attend thereunto with diligence, pre-
paration, and prayer, receive it with faith and love,
lay it up in our hearts, and practise it in our lives.
1. Must we read the word of God with seriousness ?
Yes : we must give attendance to reading, 1 Tim.
iv. 13. And not read it as a common book? No:
It is not a vain thing, for it is your life» Dent xxxii.
47.
2. Must we be diligent to hear the word ? Yes :
Watching daily at Wisdom's gates, waiting at the
posts of her doors, Prov. viii. 34. Must we prepare
for hearing it? Yes: Lay aside all malice, and
guile, and hypocrisy, and filthiness, and snperfluity
of naughtiness, 1 Pet. ii. 1. Must we come to it
with a spiritual appetite ? Yes : as new-bom babes,
desire the sincere milk of the word, 1 Pet ii. 2.
Must we set ourselves to receive it ? Yes : as Mary
sat at Jesus' feet to hear his word, Luke x. 39.
Must we bow our souls before it? Yes: Speak,
Lord, for thy servant hears, 1 Sam. iii. 9. Must we
diligently hearken to it ? Yes : Be swift to hear,
Jam. i. 19.
3. Must we hear the word with reverence ? Yes :
When Ezra opened the book all the people stood up,
Neh. viii. 5. Must we hear it with care? Yes: Take
heed how ye hear, Luke viii. 18. And with meek-
ness ? Yes : Receive with meekness the engrafted
word. Jam. i. 21. And with delight ? Yes: How
sweet are thy words unto my taste ! Ps. cxix. 103.
And with a holy fear ? Yes : we must tremble at
the word, Isa. Ixvi. 2. Must we receive it as the word
of men ? No : but as it is in truth, the word of God,
1 Thess. ii. la
4. Must we take heed of sleeping under the word ?
Yes : Could ye not watch with me one hour ? Matt,
xxvi. 40. Must we pray for a blessing upon Ibe
word ? Yes : Open thou mine eyes, that I may be-
hold wondrous things out of thy law, Ps. cxix. 18-
Must we receive the word with faith ? Yes : for it
will not profit if it be not mixed with faith, Heb. iv.
2. Must we receive men's words with an implicit
faith ? No : Believe not every spirit, but try the spi-
rits, 1 John iv. I. But must we receive God's word
with an implicit faith ? Yes : for every word of
God is pure, Prov. xxx. 5. Must we receive it with
love ? Yes : I have esteemed the words of his mouth
more than my necessary food, Job xxiii. 12.
A SCRIPTURE CATECHISM.
919
5. Must we remember the word we read and hear ?
Yes : lest at any time we let it slip, Heb. ii. 1.
Must we lay it op in oar hearts ? Yes : Thy word
have I hid in my heart, Ps. cxix. 11. Mast we me-
ditate on it ? Yes : In that law doth he meditate
day and night, Ps. i. 2. Mast we practise it in oor
lives ? Yes : Be ye doers of the word, and not
bearers only, James i. 22. Will it saffice to hear,
though we do not practise ? No : If ye know these
things, happy are ye if ye do them, John xiii. 17.
Q. 91. How do the iacraments become effectual
means of salvation T
A. The sacraments become effectual means of
salvation, not from any virtue in them, or in him who
administers them, but only by the blessing of Christ,
and the working of the Spirit in them, who by faith
receive them.
1. Bo the sacraments certainly save all that par-
take of them ? No : They who were rejected of
Christ coald say. We hare eaten and drank in thy
presence, Itoke xiii. 26. Are they then effectual by
any virtue in themselves ? No : for bodily exercise
profits little, I Tim. iv. 6. Do they of themselves
confer grace ? No : for if thou be a breaker of the
law, thy circamcision is made uncircumcision, Rom.
ii. 25. Is the thing signified of greater consequence
than the sign ? Yes : for circumcision is that of the
heart, in the spirit, and not in the letter, Rom. ii. 29.
2. Doea the efficacy of the sacraments depend
upon the minister? No: for who is Paul, and
who is Apollos, but ministers by whom ye believed ?
I Cor. iii. 5. Does the goodness of the minister
invigorate the sacrament ? No : for Philip baptized
Simon, who yet was in the gall of bitterness. Acts
Tiii. 13, 23. Does the badness of the minister inva-
lidate the sacrament ? No : For J ad as was number-
ed with us, and obtained part of this ministry. Acts
i. 17.
dw Does the efficacy of sacraments depend upon the
blessing of Christ? Yes: Lo, I am with you al-
ways. Matt xxviii. 20. And upon the working of
the Spirit? Yes : for it is the Spirit that quicken-
ctb, John vi. 63. And are they effectual to those
only who by faith receive them ? Yes : He that be-
lieves, and 18 baptized, shall be saved, Mark xvi. 16.
Q. 92. What is a sacrament ?
A. A sacrament is a holy ordinance instituted by
Christ, wherein, by sensible signs, Christ, and the
benefits of the new covenant, are represented, sealed,
and applied to believers.
1. Is a sacrament a holy ordinance ? Yes: For
we minister about holy things, 1 Cor. ix. 13. Must
they therefore be holy that attend them ? Yes : Be
ye clean that bear the vessel of the Lord, Isa. Hi. 1 1 .
Are sacraments instituted by Christ? Yes: The
liord himself shall give you a sign, Isa. vii. 14.
May men institute sacraments ? No : Jeroboam, that
ordained a feast which he had devised of his own
heart, sinned, and made Israel to sin, I Kings xii. 33.
2. Is there in a sacrament an outward and visible
sign? Yes: Behold the blood of the covenant,
Exod. xxiv. 8. Is there an inward and spiritual
grace ? Yes : for that Rock was Christ, 1 Cor. x.
4. Are outward signs of use to inform our under-
standings? Yes: forjn them Christis evidently set
forth crucified among us, Gal. iii. 1 . Are they of use
to refresh our memories ? Yes : these stones shall be
for a memorial. Josh. iv. 7. And to stir up our af-
fections ? Yes : They shall look on him whom they
have pierced, and mourn, Zech. xil. 10. Are they
of use to transmit the things of God from generation
to generation? Yes: For your children shall ask
you. What mean you by this service ? Exod. xii. 26.
5. Is a sacrament a seal? Yes: Circumcision
was a seal of the righteousness which is by faith,
Rom. iv. 11. A seal of the covenant? Yes: He
gave him the covenant of circamcision. Acts vii. 8.
Is a sacrament an oath ? Yes : They entered into an
oath to walk in God's law, Neh. x. 29. Is it an en-
couragement to oor faith ? Yes : Reach hither thy
hand, and thrust it into my side, and be not faith-
less, but believing, John xx. 27. Is it an engage-
ment to obedience? Yes: That henceforth we
should not serve sin, Rom. vi. 6. Is Christ applied
to us in sacraments ? Yes : As many of you as have
been baptized into Christ, have put on Christ, Gal.
iii. 27. Are the benefits of the new covenant ap-
plied to us ? Yes : To be a God to thee, and to thy
seed after thee, Gen. xvii. 7.
Q. 93. Which are the sacraments of the New Tes-
tametit ?
A. The sacraments of the New Testament are
baptism and the Lord's supper.
1. Were there sacraments in innoccncy? Yes:
The tree of life in the midst of the garden, and the
tree of the knowledge of good and evil. Gen. ii. 9.
Were there sacraments under the law ? Yes : for
the law had a shadow of good things to come, Heb.
X. I. Was circumcision a sacrament ? Yes : He
received the sign of circumcision, Rom. iv. 11. Was
the passover a sacrament ? Yes : Christ our pass-
over is sacrificed for as, I Cor. v. 7.
2. Have we sacraments now under the gospel?
Yes : for unto us was the gospel preached, as well
as unto them, Heb. iv. 2. Are baptism and the
Lord's sapper our two sacraments? Yes: for wo
are baptized into one body, and all drink into one
spirit, 1 Cor. xii. 13. May men add any more sa-
craments ? No : Add thou not unto his words, lest
he reprove thee, Prov. xxx. 6.
Q.94. What is baptism?
A. Baptism is a sacrament, wherein the washing
920
A SCRIPTURE CATECHISM.
with water, in the name of the Father, of the Son,
and of the Holy Ghost, does sigpiify and seal oar
ing^rafting into Christ, and partaking of the benefits
of the covenant of grace, and oar engagement to be
the Lord's.
1 . Is washing with water the ontward sign in bap-
tism ? Tes : I am come baptizing with water, John
i. 31. Is that well done by sprinkling? Yes: For
so shall he sprinkle many nations, Isa. Hi. 15. Ezek.
XXX. 25. Is that sign significant ? Yes : If ye are
washed, ye are sanctified, ye are justified, 1 Cor. yi.
1 1 . Bat is the oatward sign alone sufficient ? No :
Baptism saves as, not as it is the patting away the
filth of the flesh, bat the answer of a good con-
science towards God, 1 Pet. iii. 21.
2. Mast baptism be in the name of Father, Son,
and Holy Ghost? Yes : Go ye therefore and teach
all nations, baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost, Matt, xxviii.
19. And not in the minister's name ? No : Were ye
baptized in the name of Paal ? I Cor. i. 13. Is it
therefore one? Yes: for there is one Lord, one
faith, one baptism, Eph. iv. 5.
3. Is baptism a door of admission into the visible
charch? Yes: There were added to the charch
daily. Acts ii. 47. Are we thereby entered into
Christ's school? Yes: Jesas made and baptized
disciples, John iv. 1. And listed ander his banner?
Yes: as good soldiers of Jesas Christ, 2 Tim.
ii. 3.
4. Is baptism a seal of our ingrafting into Christ?
Yes : for being baptized into Jesas Christ, we are
baptized into his death, Rom. vi. 3. And of our
partaking of the benefits of the new covenant ? Yes :
Be baptized for the remission of sins, and ye shall
receive the gift of the Holy Ghost, Acts ii. 38. And
of our engagement to be the Lord's ? Yes : I enter-
ed into a covenant with thee, saith the Lord God,
and thou bccamest mine, Ezek. xvi. 8. Is the cove-
nant sealed in the baptism a mutual covenant?
Yes : Ye shall be my people, and I will be your
God, Jer. xxx. 22.
5. Are we bound by our baptism to renounce the
devil and all his works ? Yes : for the Son of God
was manifested to destroy the works of the devil, 1
John iii. 8. And to renounce the pomps and vani-
ties of this wicked world ? Yes : for we must not
be conformed to this world, Rom. xii. 2. And all
the sinful lusts of the flesh ? Yes : for we are not
in the flesh, bat in the spirit, Rom. viii. 9. Are we
bound to believe all the articles of the Christian faith ?
Yes : we must hold fast the form of sound words,
2 Tim. i. 13. And to keep God*s holy will and com-
mandments? Yes: that we also should walk in
newness of life, Rom. vi. 4. And to walk in the
same all the days of our life? Yes : If ye continue
in my word, then are ye my disciples indeed, John
via. 31.
Q. 95. To whom is baptism to be administered?
A. Baptism is not to be administered to any who
are oat of the visible church, till they profess their
faith in Christ, and obedience to him ; but the in-
fants of such as are members of the visible cfaarcfa,
are to be baptized.
1 . Are Jews and Pagans to be baptized apon their
believing ? Yes : If thou believest with all thy
heart, thou may est. Acts viii. 37. Will their justifi-
able profession warrant the administering of bap-
tism to them ? Yes : Simon Magus himself believed
also, and was baptized. Acts viii. 13.
2. Are the children of believing parents to be bap-
tized in their infancy? Yes: for a seed shall serve
him, it shall be accounted to the Lord for a g^enera-
tion, Ps. xxii. 30. Is it possible that they may be
in covenant with God? Yes: For you have not
chosen me, but I have chosen you, John xv. 16. Is
it probable they should be in covenant ? Yes : For
when Israel was a child, then I loved him, Hos. xi.
1. Is it certain they were in covenant? Tes: I
will be a God to thee, and to thy seed, Geo. xvii.
7. Is it therefore certain they are in covenant?
Yes : for the blessing of Abraham comes upon the
Gentiles, Gal. iii. 14. Does the seal of the covenant
therefore belong to them ? Yes : Every man-child
among you shall be circumcised. Gen. xvii. 10.
3. Are the children of Christians members of
Christ's visible church? Yes: for of such is the
kingdom of God, Mark x. 14. Do the promises be-
long to them ? Yes : the promise is to you and to
yoar children. Acts ii. 39. Does the promise of the
Spirit belong to them ? Yes : I will pour my Spirit
upon thy seed, Isa. xliv. 3. Are they capable of re-
ceiving it ? Yes : John was filled with the Holy
Ghost from his mother's womb, Luke i. 15. Are
they then to be baptized ? Yes : For who can forbid
water to them which have received the Holy Ghost
as well as we? Actsx. 47.
4. Are the children of believers federally holy ?
Yes : Else were yoar children unclean, but now are
they holy, 1 Cor. vii. 14. Are they so in their parents'
right ? Yes : if the root be holy, w are the branches,
Rom. xi. 16. Are they disciples ? Yes : for the
yoke of circumcision was put upon the neck of the
disciples. Acts xv. 1, 10. Are they to be received
in Christ's name ? Yes : Whosoever receiveth one
such little child in my name, receiveth me. Matt,
xviii. 5. Are they bom unto God? Yes: Thou
hast taken thy sons and thy daughters, whom thou
hast born unto me, Ezek. xvi. 20. Are they bound
by relation to be his servants ? Yes : I am thy ser-
vant the son of thine handmaid, Ps. cxvi. 16. Ougbt
they then to be presented to him ? Yes : The flrst-
born of thy sons shalt thou give unto me, Exod. xxii.
29.
5. Do children need to be cleansed from the pol-
A SCRIPTURE CATECHISM.
921
latloDs of sin? Yes: for ihey are shapen in ini-
qaity, Ps. li. 5. Is there provision made for their
cIcansiDg ? Tes : for there is a foantain opened to
the house of David, Zech. xiii. 1.
6. Are the nations to be discipled by baptism ?
Yes: Go ye and-discipie all nations, baptizing them,
Matt, xxviii. 19. Are children a part of the nations ?
Yes : Yoar little ones stand here this day, to enter
into covenant vnth God, Dent xxix. 11, 12. And
has Christ excepted them } No : Suffer little chil-
dren to come unto me, and forbid them not. Matt
xix. 14. Were the families of believers baptized
by the apostles ? Tes : Lydia was baptized, and
her household. Acts xvi. 15. Did Christ himself
receive the seal of the covenant in his infancy }
Yes : When he was eight days old he was circnm-
cised, Luke ii. 21.
7. Is infant baptism nsefol for preserving the
cbarch? Yes: That our children may not cease
from fearing the Lord, Josh. xxii. 26. Was it a great
mercy to you that you were baptized ? Yes : For
we are the children of the covenant. Acts iii. 25.
8. Must we be careful to improve our baptism ?
Yes : Be ye mindful always of his covenant, 1 Chron.
xvL 15. Is it a good argument against sin ? Yes :
How shall we that are dead to sin live any longer
therein ? Rom. vi. 2. And for holiness ? Yes : for
we also should walk in newness of life, Rom. vi. 4.
Is it a great encouragement to faith } Yes : Thou
art my God from my mother's belly, Ps. xxii. 10.
Is it a good plea in prayer ? Yes : Save the son of
thy handmaid, Ps. Ixxxvi. 16. Is it a strong induce-
ment to brotherly love ? Yes : for we all are bap-
tized into one body, 1 Cor. xii. 13.
Q. 96. What is the Lord's Supper ?
A. The Lord's supper is a sacrament, wherein by
giving and receiving bread and wine, according to
Christ's appointment, his death is showed forth, and
the worthy receivers are not after a corporeal and
carnal manner, but by faith, made partakers of his
body and blood, with all his benefits, to their spirit-
ual nourishment, and growth in grace.
1. Was the Lord's supper instituted by Christ
bimself? Tes: I received of the Lord that which
I delivered unto you, 1 Cor. xi. 23. Did he leave
it as a legacy to his church ? Yes : it was in the
night wherein he was betrayed, 1 Cor. xi. 23. Did
be intend it should continue ? Yes : till he come,
r.26.
2. Is bread to be used in this sacrament ? Yes :
for he took bread. Matt xxvi. 26. And does that
signify it to be a strengthening ordinance ? Yes :
for bread strengthens man's heart, Ps. civ. 15. Is
the cup to be used in this sacrament ? Yes : He
took the cup when he had supped, 1 Cor. xi. 25.
I>oes that signify it to be a refreshing ordinance ?
Yes: for wine makes glad the heart, Ps. civ. 15.
Must these be given and received } Yes : Jesus took
bread, and gave to them, — took the cup, and gave it
to them, Matt. xiv. 22, 23. Are the people to par-
take of the cup ? Yes : Drink ye all of it, Matt
xxvi. 27. Is the ordinance doubled ? Yes : because
the thing is established, Gen. xli. 32.
3. Does the bread signify the body of Christ?
Yes : This is my body which is broken for you, 1 Cor.
xi. 24. Does the wine signify the blood of Christ ?
Yes : This cup is the New Testament in my blood,
Luke xxii. 20. Are they turned into the very body
and blood of Christ ? No : for it is the spirit that
quickens, the flesh profits nothing, John vi. 63. But
is the doctrine of Christ crucified meat and drink to
a believing soul ? Yes : My flesh is meat indeed,
and my blood is drink indeed, John vi. 55. And
are we to feed upon that doctrine i Yes : He that
eateth me, even he shall live by me, John vi. 57.
4. Is the Lord's supper a commemorating ordi-
nance ? Yes : Do this in remembrance of me, Luke
xxii. 19. Is it a confessing ordinance ? Yes : Ye
do show the Lord's death, 1 Cor. xi. 26. Is it a
communicating ordinance ? Yes : The cup of bless-
ing which we bless, is it not the communion of the
blood of Christ ? And the bread which we break,
is it not the communion of the body of Christ ? 1
Cor. V. 16. Is it a covenanting ordinance ? Yes :
for it is the New Testament, 1 Cor. vi. 25. Is it a
confirming ordinance ? Yes : for Christ in it is evi-
dently set forth, Gal. iii. 9. Is it an ordinance of
communion with all Christians ? Yes : for we have
been all made to drink into one spirit, 1 Cor. xii.
13.
5. Is the pardon of sin sealed to believers in this
sacrament ? Yes : it is the blood of the New Tes-
tament, which is shed for many for the remission of
sins. Matt. xxvi. 28. Is the gift of the Holy Ghost
sealed to them ? Yes : Receive ye the Holy Ghost,
John XX. 22. Is the promise, of eternal life sealed
to them ? Yes : That ye may eat and drink at my
table in my kingdom, Luke xxii. 30. Matt. xxvi.
29. Do we, by receiving this sacrament, bind our-
selves out from all sin ? Yes : for we reckon our-
selves to be dead indeed unto sin, Rom. vi. 11. And
do we bind ourselves up to all duty ? Yes : for
being made free from sin, we become the servants
of righteousness, Rom. vi. 18.
6. Is the Lord's supper a spiritual feast ? Yes :
a feast of fat things, of wines on the lees, Isa. xxvi.
6. Is it a marriage-feast? Yes: A certain king
made a marriage for his son. Matt. xxii. 2. Is it a
feast upon a sacrifice P Yes : Christ is sacrificed
for us, let us keep the feast, 1 Cor. v. 7, 8. Is it a
feast upon a covenant ? Yes : As Isaac made a
feast for Abimelech when they sware one to another.
Gen. xxvi. 30, 31. Are all good Christians invited
to this feast } Yes : Come, for all things are now
ready, Luke xiv. 17. Are they often to partake of
922
A SCRIPTURE CATECHISM.
it? Yes: As often as ye eat this bread, 1 Cor.
xi.26.
Q. 97. What it required to the worthy receiving of
the Lord's supper,
A. It is required of them who would worthily par-
take of the Lord's supper, that they examine them-
selves of their knowledge to discern the Lord's body,
of their faith to feed upon him, of their repentance,
love, and new obedience, lest coming unworthily,
they eat and drink judgment to themselves.
1. Are the ignorant to be admitted to the Lord's
supper ? No : for they discern not the Lord's body,
1 Cor. xi. 29. Are those to be admitted to it who
are openly profane? No: for what concord hath
Christ with Belial ? 2 Cor. vi. 15. But must all
visible adult believers be admitted to it ? Yes : All
the congregation of Israel shall keep the passovcr,
Exod. xii. 47.
2. Must those who come to the Lord's supper pre-
pare for it ? Yes : We must prepare our heart to
seek God, the Lord God of our fathers, 2 Chron.
xiii. 18. Must we put away every sin ? Yes : Purge
out the old leaven, 1 Cor. v. 7. And must we cleanse
ourselves from all pollutions ? Yes : I will wash my
hands in innocency, so will I compass thine altar,
O Lord, Ps. xxvi. 6. Must we sequester ourselves
from the world ? Yes : Tarry ye here, while I go
yonder and worship, Gen. xxii. 5. And must we
apply ourselves seriously to this service ? Yes : We
must engage the heart to approach unto God, Jer.
XXX. 21.
3. When we come to this ordinance must we exa-
mine ourselves ? Yes : Let a man examine himself,
and so let him eat of that bread, and drink of that
cup, 1 Cor. xi. 28. Must we examine our spiritual
state ? Yes : Examine yourselves whether ye be in
the faith, 2 Cor. xiii. 5. Must we examine our par-
ticular ways ? YeS : Let us search and try our ways,
Lam. iii. 40. Must we renew our repentance for sin ?
Yes: for if we would judge ourselves, we should
not be judged, 1 Cor. xi. 31. And our faith in
Christ crucified ? Yes : Who loved me and gave
himself for me. Gal. ii. 20. Must we stedfastly pur-
pose to lead a new life ? Yes : I have sworn, and I
will perform it, that I will keep thy righteous judg-
ments, Ps. ex. 106. And must we be in charity with
all men ? Yes : First be reconciled to thy brother*
and then come and offer thy gift. Matt. v. 24. And
must we stir up desires towards Christ ? Yes : Let
him that is athirst come. Rev. xxii. 17.
4. Must we receive this sacrament with great re-
verence ? Yes : In thy fear will I worship towards
thy holy temple, Ps. v. 7. And with fixedness of
thought ? Yes : Bind the sacrifice with cords unto
the horns of the altar, Ps. cxviii. 27. Must we re-
ceive it with godly sorrow for sin ? Yes : they shall
look on me whom they have pierced, and mourn,
Zech. xii. 10. And with holy joy in the liord!
Yes : they did eat their meat with gladness, prais-
ing God, Acts ii. 46, 47. Must we receive it with
an affectionate remembrance of the love of Christ ?
Yes : We will remember thy love more than wine.
Cant i. 4. And with an earnest desire of mercy
from God ? Yes : I will take the cup of salvation,
and call upon the name of the Lord, Ps. cxvi. 13.
5. Must those who have received this sacrament
be very watchful against all sin ? Yes : He will
speak peace to his people, and to his saints, but let
them not turn again to folly, Ps. Ixxxv. 8. Must ihey
abound in all duty ? Yes : I will pay my vows onto
the Lord, Ps. cxvi. 14. And must they ever preserve
a sense of their engagements ? Yes : Thy vows are
upon me, O God, Ps. Ivi. 12.
6. Do those who wilfully resolve to continue in
sin receive unworthily? Yes: For what hast thou
to do to take my covenant in thy mouth, seeing thou
hatest instruction, Ps. 1. 16, 17. And do those re-
ceive unworthily who have no regard to Christ in
what they do ? Yes : for they say the table of the
Lord is contemptible, Mai. i. 7. Are they that do
so guilty of a great sin ? Yes : they are guilty of
the body and blood of the Lord, 1 Cor. xi. 27. And
are they in great danger? Yes: for they eat and
drink judgment to themselves, 1 Cor. xi. 29. But
shall weak believers, who bewail their unworthiness,
be encouraged ? Yes : for he will not break the
bruised reed. Matt. xii. 20.
Q. 98. What it prayer ?
A. Prayer is an offering up of our desires to God
for things agreeaUe to his will, in the name of Christ,
with confession of our sins, and thankful acknow-
ledgment of his mercies.
1. Is it every one's duty to pray? Yes: Men
ought always to pray, Luke xviii. 1. Can a man be
a good man who lives without prayer? No : Every
one that is godly shall pray, Ps. xxxii. 6. Are we
to pray daily ? Yes : Morning, and evening, and at
noon, will I pray, Ps. Iv. 17. Are we to pray con-
tinually? Yes: Pray without ceasing, 1 Thess. v.
17. Are we to pray in secret? Yes: Thou, when
thou prayest, enter into thy closet, and shut thy door,
Matt. vi. 6. Are we to pray when we are in afflic-
tion? Yes: Is any among you afflicted, let him
pray, James v. 13.
2. Are we to pray to God only ? Yes : for he
only knows the hearts of all the children of men, 1
Kings viii. 39. May we pray to departed saints to
pray for us ? No : for A.braham is ignorant of ns,
Isa. Ixiii. 16. Is prayer the soul's ascent to God?
Yes : Unto thee, O Lord, do I lift up my soul, Ps.
XXV. 1. Is it the soul's converse with God? Yes:
Pour out your hearts before him, Ps. Ixii. 8. Arc
we in prayer to ascribe glory to God ? Yes : Give
unto the Lord glory and strength, Ps. xcvi. 7. And
A SCRIPTURE CATECHISM.
923
to ask mercy of God ? Yes : Ask, and it shall be
given yoa ; seek, and ye shall find, Matt vii. 7.
3. Are we to pray to God for things agreeable to
Lis will? Yes: If we ask anything according to
his will, he heareth as, 1 John y. 14. Must we pray
for pardoning mercy, and sanctifying grace ? Yes :
Let as come boldly to the throne of grace, that we
may obtain mercy, and find grace to help in time
of need, Heb. iv. 16. Are God's promises to be the
guide of oar desires in prayer? Yes: Remember
thj word onto thy serrant, Ps. cxix. 49. And the
ground of oar faith ? Yes : For I hope in thy word,
r. 81.
4. Mast we pray in the name of Christ ? Yes :
Whatsoerer ye shall ask in my name, that will I do,
John xir. 13. Relying on his righteoasness alone ?
Yes : For we have boldness to enter into the hbliest
bj the blood of Jesas, Heb. x. 19. Mast we pray in
faith ? Yes : Let him ask in faith, nothing waver*
ing. Jam. i. 6. Depending on the assistance of the
Holy Spirit? Yes: for the Spirit helpeth our in-
firmities, Rom. Yiii. 26.
5. Mast we in prayer make confession of sin?
Tes : I prayed to the Lord my God, and made my
confession, Dan. ix. 4. And mast we give thanks
for mercies received ? Yes : Enter into his gates
with thanksgiving, Ps. c. 4.
6. Mast we be constant in prayer ? Yes : I give
myself anto prayer, Ps. cix. 4. And humble in
prayer ? Yes : for we are but dust and ashes, Gen.
xviii. 27. And earnest in prayer? Yes: Always
labouring fervently in prayer, Col. iv. 12. Mast we
in sincerity set God before as in prayer ? Yes : Let
OS draw near with a true heart, Heb. x. 22. Must
«e pray in charity ? Yes : Lifting up pare hands
without wrath, 1 Tim. ii. 8.
7. Will God hear and accept those who thus pray
to him ? Yes : He never said to the seed of Jacob,
seek ye me in vain, Isa. xlv. 19. But will the love
of sin spoil the success of prayer ? Yes: If I regard
ioiqaity in my heart, God will not hear me, Ps.
Ixvi. 18.
Q. 99. What rule hath God given far our direction
in prayer ?
A. The whole word of God is of use to direct as in
prayer, but the special rale of direction is that form
of prayer which Christ taaght his disciples, com-
monly called. The Lord's Prayer.
1. Do we need direction in prayer? Yes: For we
know not what we should pray for as we ought, Rom.
viii. 26. Should we pray to God for direction ? Yes :
Lord, teach us to pray, Luke xi. 1. Hath he given
OS direction in prayer ? Yes : Take with you words,
and turn to the Lord, Hos. xiv. 2.
2. Is the whole word of God of use to direct us ?
Tes: I will show thee that which is noted in the
Scripture of truth, Dan. x. 21. compare Chron. ix.
23. Is the Lord's prayer to be used as a directory
for prayer ? Yes : After this manner therefore pray
ye. Matt vi. 9. And is it to be used as a form of
prayer? Yes: When ye pray, say, Our Father,
Luke xi. 2.
Q. 100. What does the preface of the Lor^s prayer
teach us ?
A. The preface of the Lord's prayer, which is.
Our Father which art in heaven^ teaches us to draw
near to God with all holy reverence and confidence,
as children to a Father able and ready to help as,
and that we should pray with and for others.
1. Is God our Father? Yes : Doubtless thou art
our Father, Isa. Ixiii. 16. ' Does he appoint as to
call him so ? Yes : Wilt thou not from this time cry
onto me, My Father, thou art the guide of my youth,
Jer. iii. 4. Is he our Father by creation? Yes:
Have we not all one Father? hath not one God cre>
ated us ? Mai. ii. 10. And by redemption ? Yes:
Is not he thy Father that bought thee ? Deut xxxii.
6. And by adoption ? Yes : I will be a Father to
them, 2 Cor. vi. 18.
2. Is God a wise Father ? Yes : the Father of
lights. Jam. i. 17. Is he a gracious Father ? Yes :
the Father of mercies, 2 Cor. i. 3. Is he our soul's
Father? Yes: the Father of spirits, Heb. xii. 9.
Is he the Father of our Lord Jesus Christ ? Yes :
I bow my knee to the Father of our Lord Jesus
Christ, Eph. iii. 14. Is he in him onr Father ? Yes : I
ascend to my Father, and your Father, John xx. 17.
3. Are we in prayer to call God Father ? Yes :
crying, Abba, Father, Gal. iv. 6. And to esteem
^im as a Father ? Yes : I will arise and go to my
Father, and say unto him. Father, Luke xv. 18. And
is this comfortable in prayer ? Yes : For with thee
the fatherless fi ndeth mercy, Hos. xiv. 3.
4. Is God our Father in heaven ? Yes : For the
liord's throne is in heaven, Ps. xi. 4. Is heaven a
high place ? Yes : and we must lift up our hearts
with our hands to God in the heavens, Lam. iii. 41.
Is it a holy place ? Yes : and we must lift up holy
hands, 1 Tim. ii. 8. Is it a place of prospect? Yes:
and therefore our Father sees in secret. Matt vi. 6.
Is it a place of power ? Yes : and therefore he is
able to do above all that we ask or think, Eph.
iii. 20.
5. Ought we therefore to pray with reverence?
Yes : for God is in heaven, and we upon earth,
Eccl. V. 2. And with holy confidence ? Yes : for
we have boldness and access with confidence, Eph.
iii. 12. For is God a Father who is able to help us?
Yes: My Father is greater than all, John x. 29.
Does he know our wants? Yes: Your heavenly
Father knows that ye have need of all these things,
Matt. vi. 32. Is he willing to help ? Yes : For the
Father himself loveth you, John xvi. 27.
6. Must we pray with others ? Yes : There were
934
A SCRIPTURE CATECHISM.
many gathered together praying, Acts xii. 12. Must
we pray for others ? Yes : we must make supplica-
tion for all saints, Eph. vi. 18.
Q. 101. What do we pray for in the first petition .*
A. In the first petition, which is, Hallowed be thy
Name, we .pray, that God would enable us, and
others, to glorify him in all that whereby he maketh
himself known, and that he would dispose all things
to his own glory.
1. Ought we to desire the glory of God in the first
place ? Yes : that God in all things may be glori-
fied, I Pet. iv. 11. Is God glorified when his name
is glorified ? Yes : They shall worship before thee,
O Lord, and shalt glorify thy name, Ps. Ixxxvi. 9.
Is God's name glorified when it is sanctified or hal-
lowed ? Yes : for he is glorious in holiness, Exod.
XY. 11. Ought we therefore to sanctify it? Yes:
Sanctify the Lord God in your hearts, 1 Pet. iii. 15.
2. Are we to pray that we ourselves may be en-
abled to glorify God ? Yes : Open thou my lips, and
my mouth shall show forth thy praise, Ps. li. 15.
And that we may live for that end > Yes : Let my
soul live, and it shall praise thee, Ps. cxix. 175.
And be delivered for that end? Yes: Bring my
soul out of prison, that I may praise thy name, Ps.
cxlii. 7. And are we to pray that others also may
be enabled to glorify him? Yes: that they may
glorify our Father which is in heaven. Matt. v. 16.
3. Do we here pray for the propagating of the
knowledge of God ? Yes : That thy way may be
known upon earth, thy saving health among all
nations, Ps. Ixvii. 2. And for the conversion of
souls to him ? Yes : Let the people praise thee, O
God, let all the people praise thee, Ps. Ixvii. 3.
And for the success of the gospel ? Yes : that the
word of the Lord may have free course, and be glo-
rified, 2 Thess. iii. 1. Do we pray for the fruitful-
ness of Christians? Yes: that they may be filled
with the fruits of righteousness, which are by Jesus
Christ, to the glory and praise of God, Phil. i. 11.
And for the flourishing of the churches of Christ ?
Yes : that they may be called trees of righteousness,
the planting of the Lord, that he might be glorified,
Isa. Ixi. 3.
4. Do we pray that God would glorify himself?
Yes : Father, glorify thy name, John xii. 28. And
arc we sure he will do it ? Yes : for there came a
voice from heaven, saying, I have both glorified it,
and I will glorify it yet again, John xii. 28. Do
we pray that he would exalt his own name ? Yes :
Be thou exalted, O Lord, in thine own strength, Ps.
xxi. 13. And arc we sure he will do it ? Yes : I
will be exalted among the heathen, I will be exalted
in the earth, Ps. xlvi. 10. May we plead this with
him ? Yes : What wilt thou do to thy great name ?
Josh. vii. 9.
5. Do we pray that God would bring glory to him-
self out of all events ? Yes : To thy name gire glory,
Ps. cxv. 1. Even out of those events that seem c»d-
jtrary? Yes: that the wrath of man may praise
him, Ps. Ixxvi. 10. Must we desire it concerning
ourselves? Yes: that we may be unto him for a
name, and for a praise, and for a glory, Jer. xiii. 11.
And concerning all our affairs ? Yes : That Christ
may be magnified in my body both by life and death,
Phil. i. 20.
Q. 102. What do we pray for in the second petition ?
A. In the second petition, which is, T^y kingdom
come, we pray, that Satan's kingdom may be destroy-
ed, and that the kingdom of grace may t>e advanced.
ourselves and others brought into it, and kept in it,
and that the kingdom of glory may be hastened.
1. Must wo acknowledge our heavenly- Father's
kingdom? Yes: The Lord is king for ever and
ever, Ps. x. 16. And must we admire it > Yea :
we must speak of the glory of his kingdom, Ps. cxlv.
11. Must we own him to be our King > Yes : Thou
art my king, O God, Ps. xliv. 4. Must we heartily
wish well to his kingdom ? Yes : Seek ye first the
kingdom of God, Matt. vi. 33.
2. Has Satan a kingdom in opposition to God's
kingdom ? Yes : for he is the prince of this world.
John xii. 31. Does he rule where sin mles ? Y^es -.
for he works in the children of disobedience, Eph. ii.
2. Must we pray that that kingdom may be destroy-
ed ? Yes : The Lord rebuke thee, O Satan, even
the Lord that has chosen Jerusalem, rcbake thee,
Zech. iii. 2. Must we pray that the dominion of sin
may be broken ? Yes : O let the wickedness of the
wicked come to an end, Ps. vii. 9. And that the
power of the church's enemies may be cmshed ?
Yes : So let all thine enemies perish, O Lord, Judg.
V. 31. And their policies blasted ? Yes : Lord, turn
the counsel of Ahithophel into foolishness, 2 Sam. xt.
31. And their projects defeated ? Yes : O my God,
make them like a wheel, Ps. Ixxxiii. 13.
3. Have we reason to hope that Satan's king^dom
shall be destroyed in the hearts of believers ? Yes :
For the God of peace shall tread Satan under your
feet shortly, Rom. xvi. 20. And that it shall be de*
stroyed in the world ? Yes : For I beheld Satan as
lightning fall from heaven, Luke x. 18. So destroy-
ed that it shall not destroy the church ? Yes : for
the church is built upon a rock, and the gates of hell
shall not prevail against it. Matt. xvi. 18.
4. Is the kingdom of Christ our Father's kingdom ?
Yes : I have set my King upon my holy hill of Si on,
Ps. ii. 6. Must we pray that that may be advanced >
Yes : Prayer shall be made for him continually. Ps.
Ixxii. 15. That we and others may be brought into
it ? Yes : That Christ may dwell in your heart by
faith, Eph. iii. 17. And kept in it ? Yes : That we
may be preserved blameless to the coming of our
Lord Jesus Christ, 1 Thess. v. 23.
A SCRIPTURE CATECHISM.
925
6. Are we to pray for converting grace ? Yes :
Turn thou me, and I shall be turned, Jer. xxxi. 18.
And that others may partake of that grace? Tes:
That sinners may be converted unto thee, Ps. li. 13.
Are we to pray for confirming grace ? Yes : That
God would comfort your hearts, and stablish you in
every good word and work, 2 Thess. ii. 17. Are
we to pray for the strengthening of faith ? Yes :
Lord, increase our faith, Luke xvil. 5. And the in-
crease of love ? Yes : This I pray, that your love
may abound yet more and more, Phil. i. 9.
6. Are we to pray for the advancement of the king-
dom of light ? Yes : O send out thy light and thy
truth, Ps. xliii. 3. And the kingdom of holiness?
Yes : The God of peace sanctify you wholly, 1 Thess.
T.2a And the kingdom of love? Yes: That they all
may be one, John xvii. 21. Must we pray for the
sending forth of ministers in order hereunto ? Yes :
Pray the Lord of the harvest that he would send forth
labourers into his harvest. Matt. ix. 38. And for the
presence of God with them ? Yes : that utterance
may be given to them, Eph. vi. 19.
7. Are we to pray for the prosperity of the church ?
Yes : Pray for the peace of Jerusalem, Ps. cxxii. 6.
And for the welfare of all who belong to it ? Yes :
Let all those that seek thee rejoice and be glad in thee,
Ps. Ixx. 4. And for the comfort of all good Chris-
tians ? Yes : Grace be with all them that love our
Lord Jesus Christ in sincerity, Eph. vi. 24. Must
we pray for the enlargement of the church ? Yes :
My bearfs desire and prayer to God for Israel is,
that tbey may be saved, Rom. x. 1. And for the re-
formation of it? Yes : Turn us again, O Lord God
of hosts, Ps. Ixxx. 19. And for the defence of it?
Yes: Build thou the walls of Jerusalem, Ps. 11. 18.
And for the deliverance of it ? Yes : Command de-
liTerances for Jacob, Ps. xliv. 4.
8. May we pray in faith for the advancement and
continuance of Christ's kingdom ? Yes: For of the
increase of his government and peace there shall be
00 end, Isa. ix. 7. And have we reason to triumph
in this? Yes : Hallelujah, for the Lord God omni^
potent reigneth, Rev. xix. 6.
9. Is the kingdom of glory yet to come ? Yes :
When the mystery of God shall be finished. Rev. x.
7. Are we to pray that that may be hastened ? Yes :
Looking for, and hastening unto, the coming of the
day of God, 2 Pet iii. 12. Are we to desire our own
removal to that glory at death ? Yes : Desiring to
be clothed upon with our house which is from
heaven, 2 Cor. v. 2. Are we to pray that we may be
ready for it? Yes: Watch therefore, and pray
alvays, Luke xxi. 96. And then that it may be
hastened ? Yes : Lord, now lettest thou thy servant
depart in peace, Luke ii. 29. Are we to pray for
ChrisVs second coming at the end of time ? Yes :
Amen, even so come, Lord Jesus, Rev. xxii. 20.
Q. 103. What do toe pray for in the third petition?
A. In the third petition, which is. Thy will he done
on earth as it is in heaven, we pray that God by his
grace would make us able and willing to know,
obey, and submit to his will in all things, as the
angels do in heaven.
1. Is the will of God's commands the rule of our
action? Yes: we must understand what the will
of the Lord is, Eph. v. 17. Are we to pray that we
may conform to this rule ? Yes : that we may prove
what is the good, and acceptable, and perfect will of
God, Rom. xii. 2. Must we pray that God would
give us to know his will ? Yes : Give me under-
standing, and I shall keep thy law, Ps. cxix. 34.
And to know it fully ? Yes : That ye may be filled
with the knowledge of his will. Col. i. 9. And to
know it in doubtful cases? Yes: Teach me thy
way, O Lord, lead me in a plain path, Ps. xxvii.
11. Do all who are sanctified truly desire to know
God^s will? Yes: What saith my Lord unto his
servant? Josh. v. 14.
2. When we know God's will, are we able of our-
selves to do it? No: we are not sufficient of our-
selves, 2 Cor. iii. 5. Must we therefore pray to God
to make us able? Yes: Now, therefore, O God,
strengthen my hands, Neb. vi. 9. And must we de-
pend upon his grace? Yes : I will go in the strength
of the Lord God, Ps. Ixxi. 16. Must we pray to
God to make us willing ? Yes : Incline my heart
unto thy testimonies, Ps. cxix. 36. And to make
us entirely willing?. Yes: Unite my heart to fear
thy name, Ps. Ixxxvi. 11.
3. Must we pray that we may be sincere in our
obedience? Yes: Let my heart be sound in thy
statutes, Ps. cxix. 80. And that we may be exact
in our obedience ? Yes : O that my ways were di-
rected to keep thy commandments! Ps. cxix. 6.
And that we maybe universal in our obedience?
Yes : That we may stand complete in all the will of
God, Col. iv. 12. And that we may be armed against
that which would divert us from our obedience?
Yes : Turn away mine eyes from beholding vanity,
and quicken thou me in thy way, Ps. cxix. 37. And
must we pray that others also may do God's will ?
Yes : That they may be perfect in every good work,
to do his will, Heb. xiii. 21.
4. Is the will of God's counsel the rule of his ac-
tions? Yes: for he worketh all according to the
counsel of his own will, Eph. i. 1 1. Must we desire
that this may be done? Yes : The will of the Lord
be done. Acts xxi. 14. Rather than our own will ?
Yes : Not as I will, but as thou wilt. Matt. xxvi. 39.
And must we acquiesce in it ? Yes : It is the Lord,
let him do what seemeth him good, 1 Sam. iii. 18.
And must we pray that he will enable us to do so?
Yes : That we may be strengthened with all might.
926
A SCRIPTURE CATECHISM.
unto all patience and long-suffering, with joy fulness,
Col. i. 11.
Do the angels in heaven do the will of God?
Yes : they do his commandments, hearkening to the
voice of his word, Ps. ciii. 20. Do they do it rea-
dily ? Yes : they fly swiftly, Dan. ix. 21. Do they
do it zealously ? Yes : for they are a flaming fire,
Ps. civ. 4. Do they do it with an eye to God?
Yes : for they always behold the face of our Father,
Matt, xviii. 10. And are we to pray that God's will
may so be done on earth ? Yes : that the kingdoms
of this world may become the kingdoms of our Lord,
and of his Christ, Rev. xi. 15.
Q. 104. Wftat do we pray for in the fourth petition?
A. In the fourth petition, which is, Give us this
day our daily breads we pray, that of God's free gift
we may receive a competent portion of the good things
of this life, and enjoy his blessing with them.
1. Are we to pray for the good things of this life?
Yes : for the Lord is for the body, 1 Cor. vi. 13.
Must we go to God for them ? Yes : for he giveth
to all life, and breath, and all things. Acts xvii. 25.
Must we go to him for the comfort of them ? Yes :
for he gives us richly all things to enjoy, 1 Tim. vi.
17. Do we deserve the good things of this life ?
No : we are less than the least of all God's mercies.
Gen. xxxii. 10. Must we therefore beg them of God
as a free gift ? Yes : God gives thee the dew of hea-
ven, Gen. xxviL 28.
2. Are we to pray for riches ? No : lest we be
full, and say. Who is the Lord ? Prov. xxx. 9. Are
we to pray for dainties ? No : Be not desirous of
dainties, for they are deceitful meat, Prov. xxiii. 3.
Are we to be content with such a competent portion
of these things as God sees fit for us ? Yes : having
food and raiment, let us be therewith content, 1 Tim.
vi. 8. Are we to pray for that } Yes : Feed me
with food convenient for me, Prov. xxx. 8. And
need we desire any more ? No : If God will be with
me, and keep me in the way that I go, and will give
me bread to eat, and raiment to put on, so that I
come to my heavenly Father's house in peace, then
the Lord shall be my God, Gen. xxviii. 20, 21.
3. Are we to pray each day for the bread of the
day ? Yes : for the morrow shall take thought for
the things of itself. Matt. vi. 34. And must wo pray
for our bread honestly gotten ? Yes : for with qui-
etness we must work, and eat our own bread, 2
Thess. iii. 12. And have we encouragement to pray
for this ? Yes : for godliness hath the promise of the
life that now is, 1 Tim. iv. 8.
4. Do we herein pray for health ? Yes : for jGod
is our life, and the length of our days, Deut. xxx.
20. And for success in our callings } Yes : Esta-
blish thou the work of our hands upon us, Ps. xc.
17. And for sleep } Yes : for so he giveth his be-
loved sleep, Ps. cxxvii. 9. And for seasonable
weather? Yes: Ask ye of the Lord raio, Zech.
X. 1.
6. Must we pray for God's blessing on wbat wc
have ? Yes : for man liveth not by bread alone, bat
by every word that proceedeth out of the mouth of
God, Matt iv. 4. And is it then comfortable to as ^
Yes : for it is sanctified by the word of God and
prayer, 1 Tim. iv. 5. Must we pray most earnestly
for bread for our souls > Yes : Lord, evermore give
us that bread, John vi. 34. Are we to pray for
others' prosperity, as well as for our own ? Yes : I
wish that thou mayest prosper, and be in health,
even as thy soul prospereth, 3 John 2. And for the
supply of the poor and needy ? Yes: that he will
abundantly bless our provision, and satisfy oar poor
with bread, Ps. cxxxii. 15.
Q. 105. What do we pray for inthe fifth petition ^
A. In the fifth petition, which is. And forgive ms
our debtSf as we forgive our debtors, we pray, that
God, for Christ's sake, would freely pardon all oar
sins ; which we are the rather encouraged to ask,
because by his grace we are enabled from the heart
to forgive others.
1. Are our sins our debts to God ? Yes : There
was a certain creditor that had two debtors, &c.
Luke vii. 41. Are they great debts ? Yes : ten thou-
sand talents. Matt, xviii. 24. Can we discharge
these debts ourselves ? No : we have nothing to pay,
Luke vii. 42. Are we liable to the prison of hell
then^ Yes: not to depart thence till we have payed
the last mite, Luke xii. 58, 59. Is it possible to ob>
tain the forgiveness of this debt } Yes : There is
forgiveness with thee, Ps. cxxx. 4.
2. Are we to pray for the forgiveness of tbe^e
debts f Yes : Enter not into judgment with thy ser-
vant, O Lord, Ps. cxliii. 2. And to pray earnestly
for it ? Yes : For thy name's sake, O Lord, pardon
mine iniquity, Ps. xxv. 11. Must we plead God's
mercies? Yes: According to the multitude of thy
tender mercies blot out my transgressions, Ps. li. i.
And Christ's merits? Yes: Through the redemption
that is in Jesus, Rom. iii. 24. Must we pray for it
every day ? Yes : when we pray, Give us oar daily
bread, we must pray. Forgive us our debts.
3. Must we pray that God would ease as of the
burthen of sin ? Yes : Take away all iniquity, Hos.
xiv. 2. And that he would cleanse us from the filth
of sin > Yes : Wash me thoroughly from mine ini.
quity, Ps. 11. 2. And cure us of the wounds of sia ?
Yes : Heal my soul, for I have sinned against thee.
Ps. xli. 4. And save us from the punishment of sin ?
Yes : I will say unto God, do not condemn me^ Job
X. 2.
4. Most we pray to God to give us that grace which
will qualify us for pardon? Yes: for Christ is ex-
A SCRIPTURE CATECHISM.
027
alted to gi?e repentance and remission. Acts ▼.
31. And that he would give as the comfort of onr
pardon : Yes : Mal^e me to hear joy and gladness,
Ps. li. 8. And mast we, in order hereunto, be par-
ticolar in confessing sin ? Yes : Declare, that thoa
may est be justified, Isa. xliii.26.
5. Must we forgive those who have provoked as ?
Yes: forbearing one another, and forgiving one
another, if any man have a quarrel against any, Col.
iii. 13. Must we bear them no malice ? No : Grudge
not one against another, brethren, lest ye be con-
demned, Jam. V. 9. Must we be ready to be recon-
ciled to them ? Yes: When ye stand praying, forgive
if ye have ought against any, Mark xi. 25. Should
we be merciful to those that we have advantage
against ? Yes : Thou shouldst have had compassion
on thy fellow-servant, as I had pity on thee. Matt.
XTiii. 33. Is this required to qualify us for the par-
don of sin? Yes: If ye forgive men their trespasses,
jour heavenly Father will also forgive you. Matt. vi.
14. Will God forgive those that do not forgive?
No : If ye forgive not men their trespasses, neither
will your Father forgive yours, v, 15.
Q. 106. What do we pray for in the aixth petition T
A. In the sixth petition, which is. And lead us not
into temptation^ but deliver us from eviU we pray, that
God would either keep us from being tempted to sin,
or support and deliver us when wo are tempted.
1. Must we pray that we may not be tempted?
Yes : Watch and pray, that ye enter not into temp-
tation. Matt. xxvi. 41. And that temptations may
be removed ? Yes : I besought the Lord thrice, that
it might depart from me, 2 Cor. xii. 8. And that we
may not be overcome by them ? Yes : Let no ini-
quity have dominion over me, Ps. cxix. 133.
2. Most we pray that God would not leave us to
oarselves ? Yes : Incline not my heart to any evil
thing, Ps. cxii. 4. And that he would not withdraw
the assistance of his grace? Yes: Take not thy
Holy Spirit away from me, Ps. li. 1 1. But that he
woald strengthen us against every temptation ? Yes :
Uphold me with thy free spirit, Ps. li. 12. And that
he would preserve us through it ? Yes : That our
faith fail not, Luke xxii. 32. Have we encourage-
nient to pray against temptation ? Yes : For God
is faithful, who will not suffer us to be tempted
above what we are able, 1 Cor. x. 13. And is prayer
A part of oar spiritual armour? Yes: Praying
always, Eph. vi. 13, 18.
3. Must we dread sin as the worst evil ? Yes :
That I should be afraid, and do so, and sin, Neh. vi.
13. And must we pray to be kept from it ? Yes :
to be delivered from every evil work, 2 Tim. iv. 18.
And from all occasions of it ? Yes : Turn away
mine eyes from beholding vanity, Ps. cxix. 37.
4. Must we pray against pride ? Yes : That he
may hide pride from man, Job xxxiii. 17. And
against lying? Yes: Remove from me the way of
lyio^y Ps* cxix. 29. And against sensuality ? Yes :
Let me not eat of their dainties, Ps. cxli. 4. And
against nncleanness ? Yes : Create in me a clean
heart, O God, Ps. li. 10. And against covetousness?
Yes : Incline my heart to thy testimonies, and not
to covetousness, Ps. cxix. 36. And against all
tongue-sins? Yes: Set a watch, O Lord, before
the door of my month, keep the door of my lips, Ps.
cxli. 3. Must we pray especially against wilful sin ?
Yes : Keep back thy servant from presumptuous
sins, Ps. xix. 13. Must we pray that others also
may be kept from sin ? Yes : I pray to God that ye
do no evil, 2 Cor. xiii. 7.
5. Must we pray to be delivered from other evil ?
Yes : Keep me from evil that it may not grieve me,
1 Chron. iv. 10. Must our eye be to God for our
preservation ? Yes : Hide me under the shadow of
thy wings, Ps. xvii. 8. May we take encourage-
ment in this prayer from God's power ? Yes : for
he is able to keep that which we have committed
to him, 2 Tim. i. 12. And from his promise ? Yes :
There shall no evil befall thee, Ps. xci. 10. And
from our own experience ? Yes : He that has de-
livered, does deliver, in whom we trust that he will
yet deliver, 2 Cor. i. 10.
Q. 107. What does the conclusion of the Lord's
Prayer teach tu ?
A. The conclusion of the Lord's Prayer, which iji.
For thine is the kingdom, the power, and the glory, for
ever. Amen, teaches us to take our encouragement in
prayer from God only, and in our prayers to praise
him, ascribing kingdom, power, and glory to him ;
and in testimony of our desire and assurance to be
heard, we say, Amen.
1. Are we in prayer to plead with God? Yes:
I would order my cause before him, and fill my
mouth with arguments. Job xxiii. 4. Are our plead-
ings to move God ? No : For he is in one mind, and
who can turn him. Job xxiii. 13. Are they to move
ourselves ? Yes : that we may stir up oarselves to
take hold on God, Isa. Ixiv. 7.
2. Can we in prayer plead any merit of our own ?
No : We do not present our supplications before
thee for our righteousness, Dan. ix. 18. Must we
therefore take our encouragement from God only ?
Yes : Defer not for thine own sake, O my God, v.
19. And must we depend on that encouragement?
Yes: Now, Lord, what wait I for? my hope is in
thee, Ps. xxxix. 7.
3. May we plead that his is the kingdom ? Yes :
Art not thou God in heaven ? and rulest not thoa
over all the kingdoms of the heathen ? 2 Chron. xx.
6. And that his is the power? Yes: There is
nothing too hard for thee, Jer. xxxii. 17. And that
his is the glory ? Yes : Help us, O God of our sal-
vation, for the glory of thy name, Ps. Ixxix. 9.
928
A SCRIPTURE CATECHISM.
4. May we also plead his mercy 7 Yes : Save me
for thy mercy's sake, Ps. yi. 4. And his promise ?
Yes: Remember thy word unto thy servant, Ps.
cxix. 49. And oar own experience of his goodness ?
Yes : Then hast delivered my soal from death, wilt
thoa not deliver my feet from falling? Ps. Ivi. 13.
Bat mast we especially plead the mediation of his
Son ? Yes : Look upon the face of thine Anointed,
Ps. Ixxxiv. 9. And may we hope to prevail in these
pleadings ? Yes : for the effectaal fervent prayer
of a righteoas man availeth much. Jam. v. 16. Is it
God's grace in as which alone qaali6es as for his
favoar ? Yes : Thoa wilt prepare their heart, and
then thoa wilt caase thine ear to hear, Ps. x. 17.
5. Are we in prayer to praise God ? Yes : Every
day will I bless thee, Ps. cxlv. 2. Are we to ascribe
kingdom, power, and glory to him ? Yes : Blessing,
and honoar, and glory, and power, be onto him that |
sits apon the throne. Rev. v. 13. Most we acknov
ledge them to be his r Yes : Thine, O L<ord, is tli^
greatness, and the. power, and the gfory, and th<
victory, and the majesty, 1 Chron. xxix. 11. Mas
we acknowledge them to be his for ever ? Yes : Tfa;
kingdom is an everlasting kingdom, Ps. cx.lv. 13
And must we desire to be for ever praising him
Yes: I will sing praise to my God, wbile I hav<
my being, Ps. civ. 33. Is the work of praise gooc
work } Yes : it is pleasant, and praise is comely
Ps. cxlvii. 1.
6. Does Amen signify oar desire to be heard;
Yes : So be it, O Lord, Jer. xi. 5. And oor hop<
that we shall be heard } Yes : we know that w(
have the petitions that we desired of him, I John v
15. Is it therefore proper to conclade oor pray en
and praises with Amen ? Yes : Let all the people
say, Amen. Hallelojah, Ps. cvi. 48.
CHRIST'S FAVOUR TO LITTLE CHILDREN DISPLAYED,
IN
A SERMON,
PREACHED THE 6th OF MARCH, 1713.
Mark x. 16.
And he took them up in hie arme, put hie hande upon
them, and bUeeed them.
Application was made to oar Lord Jesas, when be
was here open earth, on a great variety of occasions :
some we find imploring his favour apon one account,
and some upon another ; some for themselves, and
some for their relations ; some for the body, and
some for the soul : thus was fulfilled the prediction
of the dying patriarch concerning Shiloh, that to him
shall the gathering of the people he.^ And be it ob-
served, for the encouragement of all who humbly,
and in faith, apply themselves to him,^of themtiih-
tudee that spread their complaints before him, he
never sent any away from him, ashamed of their
liope in him : he gpave them all an answer of peace ;
and they had what they came for.
Bat here in this paragraph, of which my text is
the close, we have application made to Christ, upon
an errand different from any other, but such a one
as those who knew the heart of a parent, of a Chris-
tian parent, will be glad to be encouraged and di-
Tccted to come to him upon, and will therefore bless
God that it is here upon record. There were those
who brought young children to him, that he should
touch them^ v. 13. In St. Matthew's gospel it is said,
they desired that he would put his hands upon them,
end pray*^
Who they were that brought these children, we
are not told ; whether their parents, or no ; it is most
likely they were, for who should show so much con-
cern for them as they? Nor are we told what num-
ber of children were brought ; nor whether they
were all of one family ; nor just of what age they
were, but as to that, St. Luke tells as they were ra
m Gen. xliz. lo.
b Matt. xiz. 13.
a Luke U. 13.
3 o
e Luke zvlH. 1».
Bpc^if,* it is the word which in the story of Christ's
birth we translate the habe, in swaddling clothes, and
in the manger ;(> and it is put for new-born habes^
that desire the breast" The critics say it signifies a
chUd at nurse.* They are said to be brought to
Christ, which intimates, that they could not go them-
selves ; and it is plain that they were very little, for
he took them up in his arms ; so little, that he could
easily hold them in one arm, for so he did when he
put his hands upon them to bless them.
Christ came to teach, and heal, and bless; to
teach a world that sat in darkness, to heal a world
that was sick and dying, and to bless a world that
lay under the curse.
Now, 1. These children were not brought to Christ
to be taught, for they were not yet capable of receiv-
ing instruction ; nor could they profit by his preach-
ing, or put any questions to him. Those who are
grown up to years of understanding, have need to be
busy in getting knowledge now, that they may redeem
the time they lost, through the invincible incapaci-
ties of their infancy.
Nor, 2. Were they brought to Christ to be cured,
for it does not appear that they needed it Little
children are indeed liable to many distempers, pain-
ful, mortal ones. The physicians have a book among
them, DeMorbis Infantum^^on the diseases of infants.
Death and its harbingers reign even over tiiem who
have not sinned after the similitude of Adam's trans-
gression,^ but these children were strong and health-
ful, and we do not find that any thing ailed them.
But, 3. They were brought to Christ to be blessed;
so they meant when they desired that he would touch
them : the sign is put for the thing signified. The
laying on of hands was a ceremony anciently used
in blessing. When Joseph brought his two sods to
Israel, and put one to his left hand, and the other
• 1 Pet ii. S. f Rom. v. 14.
• See Dr. Whitby.
930
CHRIST'S FAVOUR TO CHILDREN.
to bis right, that he might touch them, that which he
desired was, that he would blest them:> so these
brought their children to Christ, not that be might
touch and heal them, but that he might touch and
bless them, with the saving strength of his right
hand.
They looked upon Christ as a prophet, as a great
prophet, as that Prophet which should come into the
world, as one who had a great interest in heaven,
and consequently a great influence upon this earth.
Now, if he be a Prophet he shall pray /or thee ^ but
th^n thou must pay him so much respect as to desire
his prayers. This honour they here give to Christ, (as
it is fit those should do, who expect to receive favour
from him,) in their humble request that he would
lift up a prayer for their children ; which they believe
will avail much, as the effectual fervent prayer of a
righteous man.i
It is good to have an interest in the prayers of
those who are of the spiritual seed of Jacob, who
seek God, and know how to wrestle with him. And
to improve that interest for ourselves and our chil-
dren, we should not only pray with, and for, our
families ourselves, but engage the prayers of our
friends for them, that we may hereby not only put
an honour upon prayer, but put an honour upon our
brethren ; and upon the communion of saints, not
only the communion of churches, but the communion
of religious families, who all meet in him, in whom
all the families, all the praying families, of the earth
are blessed.'^ A treasury of prayers laid up for our
children, may stand them in better stead than thou-
sands of gold and silver laid up for them. But if
we desire this kindness of our friends, and brethren,
and ministers, we must remember that one good turn
requires another, and must, therefore, make con-
science of praying for them and their families, as
for ourselves and for our own. St. Paul, who prays
so earnestly for his friends, does as earnestly desire
their prayers for him.' The Lord give mercy to the
households ^ of our acquaintance, is a petition which
(or something like it) should have a place in our
daily prayers.
Now the text tells us how they succeeded who
brought their little children to Christ, to be blessed
and prayed for ; how well they succeeded.
And it is recorded by three of the evangelists ;
because it was a manifest indication of the design
of Christ, to continue to the children of believers
under the New-Testament dispensation, the same
covenant right, and visible church membership, that
they had under the Old-Testament dispensation, by
virtue of God's promise to Abraham and his seed,
that blessing of Abraham, which comes upon the
Gentiles through Jesus Christ;" and because it
gives us great encouragement, when we come to
^ , J _p^j mj a 11^1 -r~ MT^ 1 — r i ^-^ - t ■t - wm m
r Oen. zlviii. 13. ii Geo. xx. 7. i Jam. v. Id k Gen. xli. 3.
1 Rom. XY. 30 M 2Tim. i. 16. . ■ Gal. til. H.
Christ ourselves, to bring our children with us, and
present them also to him.
They who brought these infants to Christ, were
frowned upon and discountenanced by the disciples ;
they rebuked them, because they would not have
such a needless trouble (so they thought it) given to
their Master, who had other work enough upon bis
hands. If this be encouraged, they shall see no end
of it. Was it not enough that he cured the sick,
which none but he could do, but he must bless the
healthy too, which others might do ? How well is it
for us, that our Master has more tenderness and
compassion than the best of his ministers have ; and
is touched more nearly than they are, or can be,
with the feeling of our infirmities,* and an inclina-
tion to citify those innocent desires of humble and
believing supplicants, which those who think them-
selves polite and refined, look upon with a slight, as
not worth taking notice of. In grace and goodness
he is God and not man ;p nay, he is both God and
man : as man, he has himself suffered, being tempted,
and is therefore able with the greater sympathy, to
succour them who are tempted ;*i and as God, in doing
good his thoughts and ways are infinitely above ours,
the best of ours, above those of the best of us.'
As, when God promised to show Moses his glory,
he proclaimed all his goodness, and caused that to
pass before him ;* so our Lord Jesus, when he woald
let his chosen ones see his glory, the glory as of the
only-begotten of the Father , he showed himself upon
all occasions /«// ofgracct Among men it is looked
upon to be the symptom of a sweet and loving dis-
position, to take notice of little children, and to be
familiar with them." By this, among many other
instances, our Lord Jesus showed himself to be kind
and benign, meek and lowly in heart ; that, upon all
occasions, he discovered a particular kindness for
little children, and never more than upon this occa-
sion, when he gave a severe reprimand to his dis-
ciples for prohibiting those who brought their chil-
dren to him; he was trfavwcnin — imirA displeased
at it; he was both sorry and angry ihnt his own
disciples did not better know his mind, and that
they should be adversaries to those for whom they
ought to have been advocates : and he gave orders
immediately that they should be called to him who
brought the children, (who, perhaps, upon the dis-
ciples' check, were going off,) and that room should
be made for them to come to him: by all means
suffer the little children to come to me^ and do not
forbid them; for they belong to the church still,
as much as ever ; the hingdom of God which I come
to set up includes them. They are vnthin tiie alle-
giance of Messiah ^e Prince, and he will own them
as his subjects.
And not only for the satisfaction of those who
e Heb. iy. is. p Hos. xi. 9. q Heb. iL 18^ r la. iv. a.
t Exod. xxxlli. 18, 10. i John i. 14. « I Pet ii. 3.
CHRIST'S FAVOUR TO CHILDREN.
931
brought them, and to please them, but for the bene-
fit and advantage of the children, he took them up,
with a great deal of endearing tenderness, in his
anns, pat his hands npon them, and blessed them ;
did not only pray for a blessing, as they desired, bat
conmanded the blessing, as one baring authority , even
life for eoermare," which is inclusive of all blessings.
But what encouragement (you will say) does this
give to us? Christ is not now among as as he was
then ; and we cannot either make such addresses to
him, or receive such favours from him, as they then
might It is true we cannot in such a sensible
manner, but we may as really in a spiritual way,
make our applications to him, and expect commu-
nications from him ; for in him all fulness dwells, to
bim all judgment Is committed, and the knee of
every supplicant must bow to him : and we are sure
he has blessings as much at command now as ever
he had. And, therefore, from the kind entertainment
he gave to these children who were hrottght to him,
we are warranted to infer his readiness to receive
oar children that are offered up to himy for it is cer-
tain never anyone was the worse for going to heaven.
From hence observe then, That our Lord Jesus
has given ns great encouragement to hope, that he
will favourably accept our little children, when, in a
right manner, we bring them to him for a blessing.
I shall endeavour to show, I. How we must now
bring our little children to Christ II. What en-
tertainment we may promise ourselves they shall
find with him, according to this instance in the
text. And then, III. Make application.
Those who are truly ambitious of this honour for
their children, and covetous of this wealth for them,
to have them blessed of Christ, cannot bat wish to
know how they may bring their children to him, so
that they may hope to obtain his favour. Say not
in thine heart, ^ Who shaU ascend intoheaveni^ where
Christ sits at God's right hand, and take my chil-
dren with him thither to receive his blessing V No :
ths word of God is nigh to thee ; and Christ in the
word, and his blessings, to be received by faith, ap-
plying the word to ourselves. The tabernacle of
God is among as ; the priests, the spiritual sacri-
fices, the Israel of God,— ^where two or three of them
ve gathered in his name, he vrill be in the midst of
them,' both to receive their homage, and to g^ve out
his favours. Where his ordinances are administered
according to his institution, and those things which
he has commanded, observed and taught, there will
be be all the days, even to the end of the world ? there
he records his name, and there will meet his people,
ud Uess them ; nay, wherever a true Christian is,
there is a living temple, in which God is served
and honoured, and his blessings and favours com-
monicated, by his Spirit dwelling in the heart.
V Pl cuxUL 3. V Rom. x. 6, 8. s Matt zviU. 20.
T Ibli. nvUi. 19, 90. * Jer. xiiL 11. • Blatt xxviU. 19.
3o 2
There is still a way of access to Christ, a new and
living way, by which we may not only come to
Christ ourselves, but bring others to him, bring ours
to him, our children, who are pieces of ourselves.
Four ways we must bring our children to Christ :
1. By surrendering them to him. When by a de-
liberate and solemn act of onr souls, we resign and
give up, with ourselves, the children also which God
has graciously given us, to the Lord Jesus, to be to
him for a people, and for a name, and for a praise,
and for a glory ;* to be Christians, devoted to his
honour, and employed in his service ; to be mem-
bers of that body whereof he is the head, servants
in that family whereof he is the Master, and sub-
jects in that kingdom of his among men, which is
incorporated by that great gospel charter. Disciple
all nations into the name of the Father, Son, and
Holy Ghosts then we may bring our children to
Christ : we present them to him,** (a poor present to
him who has a world of angels at command, yet such
as he requires and will accept of,) as living sacri-
fices, which we desire may be holy and acceptable ;
it is onr reasonable service.
Parents are invested by nature in a right to their
children, and an authority over them for their good.
A daughter in her father's house was accounted by
the law not sui juris — her own right ; he could dis-
annul her vows.' Now this right in our children we
must not only acknowledge to be subordinate to
that prior superior title God has to them ; for we arc
only the fathers of their flesh, he is the Father of their
spirits;^ but we must also transfer to our Lord
Jesus, whom the Father has constituted the great
trustee, both of all the powers vrith which he intend-
ed mankind should be ruled, and of all the favours
with which he intended mankind should be blessed*
Our children are God's children ; (they are my
sons and my daughters, saith God, which thou hast
home unto me f) and therefore it is sacrilege to
alienate them from him, and to devote them to the
service of the world and the flesh ; it is profaning
the holy things of the Lord our God. And it is our
duty to dedicate them and dispose of them as he di-
rects. Now he directs us to give them up to Christ ;
to enrol them among his disciples; to enter thetr
names among his servants,' who being bom in his
house, belong to his family, and are entitled to the
protection and provisions of it, and taken under the
order and discipline of it.
That is a great word, and speaks much of the dig-
nity and power of our Lord Jesus ; The Father lov-
eth the Son, and hath given all things inta his hands,^
All the things that concern his honour and govern-
ment, all his part of the matters in variance between
himself and fallen man, he has put into the hands
of the Mediator, as referee of Uie controversy, the
bRom. xii. I.
t Ezek. xvi. 90.
c Numb. zxs. 5.
fp&czvi. 16.
d Heb. xii. 9.
f John iil. d&.
932
CHRIST'S FAVOUR TO CHILDREN.
blessed Day's-man, who has laid his hand upon us
both. Now that which he req aires of us (and with
good reason) is, that we love the Son, and give all
things into his hand ; all our interests and concerns ;
and particularly our children, who were made and
bom for immortality, who are entered into a state
of probation and preparation for eternity, whom
therefore we commit to him as to their Guardian :
by whose gospel, life and immortality are brought
to light,^ and brought to hand.
Hereby we do honour to the exalted Redeemer,
and recognize his authority; as one to whom the
Father has therefore given power oyer all flesh,
especially over the spirits of all flesh, that he should
give eternal life to as many oi he had given him,^ as
many of them. We own his dominion both in
heaven and on earth, by owning his indisputable
title to our children ; both to their bodies, by which
they are allied to the earth, and to their souls, by
which they are allied to heaven and the world of
spirits.
Hereby we confess, that as we ourselves, so our
children, are more his than our own ; and therefore
we desire that both we and ours may live to him.
And in thus honouring the Son we honour the Fa-
ther also ; for Christ came to bring us to himself,
that he might bring us to God.*^ Our children are
therefore brought to Christ, the Mediator of the
covenant, that through him they may be brought to
God, as their God in covenant When Israel was
taken into covenant with God, express notice is
taken not only of their captains, and elders, and
officers, but of their little ones, as parties to the co-
venant which the Lord their God made with them.i
Hereby we do toell for our children, the best we
can do for them, for we g^ve them up to him who is
able to do that for them which we cannot do, and
which must be done for them, or they are undone.
We know they derive through our loins sinful and
corrupt natures ; we know they are shapen in ini-
quity, they are called, and not miscalled, trans-
gressors from the womb:^ what therefore can we do
for them, but bring them to him who came to save
sinners, to save them from their sins? They are
bom polluted ; and by presenting them to Christ,
we bring them to the fountain that was opened for
Judah and Jerasalem to wash in from sin, which is
uncleanness." They are born distempered ; and we
jthus bring them to the g^eat Physician, to have
their temperament corrects, to have their very con-
stitution altered; to have not the mass of their
blood, but of their minds, changed for the better,
that as they have home the image of the earthly , they
may also hear the image of the heavenly.^
Now this solemn surrender of our children to God
b 2 Tim. L 10. 1 John xvU. 2.
iDeutxxix. 10-12.
u Zcch. xiil. 1.
k 1 Pet iii. 18.
m Isa. xlviii. &
e 1 Cor. XV. 49.
as theirs in covenant, if we ourselves be in covenant
with God, I think ought to be done by the ordinance
of baptism ; an ordin&uce peculiar to the Redeemer's
kingdom, and a seal, as circumcision was, of the
righteousness which is by faitfa,p and therefore, like
it, belonging both to believers and to their infant
seed. Our Saviour, when he instituted that ordi-
nance, gave a double intimation concerning his
gospel kingdom which was then to be set up. One
was, that it must not be confined to the Jews^ but
spread to the Gentiles; therefore go and mahe all
nations disciples. The other was, that it should not
be confined to that generation, and live and die with
the apostles. It must not be (as the historian says
of the Roman commonwealth) Res unius tttatis — a
thing confined to one age ; no, it must continue, for
Christ will continue at the bead of it, and in the
midst of it, always, even to the end of the world.
Now, as baptism did subserve the former design,
and attended the progress of the gospel to the most
distant regions of the earth ; so we have reason to
think it was instituted equally to subserve the latter
design, and to attend the propagating of the gospel
to the latest ages of time ; that by taking early bold
of the seed of the faithful, and giving their parents,
and ministers, and consciences, early hold of them,
provision might be made (as was by the altar, JSrd,)
that nothing might make them cease from fearing
the Lord :^ that thus a seed might serve the Lord
Jesus, which should be accounted to him for a gene-
ration.' And by keeping up the entail, and as it
were by a continual claim, the name of Christ might
endure for ever, and his throne as the days of
heaven.*
But waving this dispute ; I insist upon that, in
which I am sure we are all agreed, that our children
are to be given up to the Lord Jesus ; (and of his
own do we give him, for he ^as bought them with a
price ;^J that they may glorify him in body and
spirit, and he may be honoured even by their ho-
sannas. We lend them to the Lord, as Hannah did
Samuel," that they may be his all the days of their
life ; and if they be so, they shall be his to the end-
less ages of eternity.
2. We must bring them to Christ, by seeking to
him for them, as those who are surrendered to him.
They are to be hut once baptized, but they are to be
daily prayed for, and the promise sealed to them in!
their baptism put in suit and pleaded with God in
their behalf. These brought their children to Christ*'
when they begged his blessing on them, and thus'
we must bring oars to him ; bring their case to him*
the case of their souls, their precious souls, which
ought to be laid nearer our hearts than any thing else i
that concerns them. i
P Rom. iv. II. q Josh. xxU. 85, 34. r Pa. xxii. 29, 30i
• Ps. Ixxxix. 28. t 1 Cor. vl. 20. '
■ 1 Sam. i. 9B.
CHRIST'S FAVOUR TO CHILDREN.
933
Wheo Christ was here upon earth, we read of
many who applied themselves to him for mercy for
their children : Lard, have mercy upon my ton,^ saith
one ; Lord, have mercy upon my daughter,^ saith an-
other : and the children fared the better for the faith
and prayers of the parents. And we may, as easily,
come to him now he is in heaven, and more easily ;
and with the same petition : Lord, have mercy on
my son, on my daughter, who is foolish, and vain,
and carnally minded, (which is death,*) and mach
ander the power of Satan. Even our little children's
souls are to be prayed for ; for we believe they are
bom in sin, and foolishness is bound in their hearts ;
and we see how soon Corrupt nature appears and
works in them, and how the tares spring up with the
wheat : let us therefore be earnest with God for the
operation of his grace upon their hearts betimes ;
that Christ be formed in their souls when they are
young, and they may be sanctified from their infancy.
They are thine, save themJ Ishmael was very young
when Abraham prayed so affectionately, O that Ith-
mael might live before thee /'
Our children are capable of being prayed for, and
of receiving benefit by prayer, before they are capa-
ble of being taught, and of receiving benefit by in-
struction : and as their being baptized lays us under
an engagement to teach them, so it gives us an en-
couragement to pray for them ; and we should begin
early to do it. Look up to Christ, and beg of him to
bless them with all spiritual blessings in heavenly
things, which will be the best 'provision and the best
portion for them.
Be constant in praying for your children ; pray for
them as duly as for yourselves, as St. Paul for his
friends, making mention of them always in every
prayer. Be particular in praying for them ; pray
for each particular child, as holy Job offered burnt-
offerings for his sons, according to the number of
them all ;* that you may be able to say, as Hannah,
For this child I prayed:^ pray for particular bless-
ings for your children, according as you see their
case requires, for that grace which you observe their
natural temper (or distemper rather) calls for.
Let us take heed lest our prayers degenerate into
formality, and we pray for them only from custom,
and in no better manner than we can soon teach them
to pray for themselves, and for us too, by rote : but
let us pray for them, from a principle of concern for
their precious souls ; in the prosperity and welfare
of which their happiness, and our comfort in them,
is bound up. When a child is born, there is a
candle lighted that must bum to eternity, either in
heaven or hell ; the consideration whereof should
awaken us to pray with all possible earnestness for
the salvation of their souls, next to that of our own.
When they are little, tbey cannot pray for them-
V Matt xviL 15.
Matt XT. 23.
I OeiL xvli. 18.
s Rom. viit 6.
• Job I 5.
selves ; and if you do not pray for them, ^ho should?
When they are grown up, it may be they are care-
less, and will not pray for themselves to any purpose,
and then their case is the more piteous ; it may be
they are wicked and profane, and hate prayer, yet
continue to pray for them, for while there is life
there is hope, and while there is hope, there is room
for prayer ; and who knows but he who waits to be
gracious, may at length be gracious to you, and your
child that is dead may be alive again.*^
Have an eye to Christ in all your prayers for your
children ; let the prayer be directed to him, as it
was here. It was in his name particularly that they
were baptized, and therefore in his name they must
be prayed for, and into his hands all our petitions
to God must be pot We may with him plead their
baptism : '* Lord, they are given up to thee to be
thine; make them thine own, then own them as
thine.'' Plead his interest in them as the children
of his family, the lambs of his flock, the pets of his
school ; plead your dedication of them to him, and
his acceptance of them ; and resolve to leave them
with him.
It is by prayer that we cast our care upon God ;
cast it upon the Lord Jesus, to whom the Father has
committed all judgment, and who is intrusted with
the administration of the prondential kingdom, in
subserviency to the mediatorial kingdom. Our chil-
dren are a considerable part of our care ; what they
will prove, and what will become of them : we must
by prayer cast this care upon Christ ; and believe
that the children of the greatest are not above the
need of his care, nor those of the meanest beneath
the cognizance of it.
3. We must bring them to Christ, by submitting
them to the disposal of his providence. When we
have by prayer sought to him for them, we must by
a cheerful acquiescence in his wisdom and goodness,
make ourselves easy concerning them ; believing,
that Christ knows what is fit for them and us, better
than we do. We bring them to Christ, when we
bring our will, concerning them, into an entire sub-
mission to his will ; believing that he will be sancti-
fied, and resolving that then we will be satisfied.**
Let us make Christ guardian to our children, not
only when we are dead, but while we live ; trust
them with him, and put them under his protection ;
as Jacob did his children when he was parting with
them, God Almighty give you mercy !^ and when
he was parting from them, The Angel that redeemed me
from all evil^ (and that can be no other than the
Lord Jesus, the angel of the covenant) bless the lads !
When we can refer it to the divine will, whether
our children shall be healthful or sickly, high or
low, rich or poor, prosperous or crossed, thriving or
declining in the world ; whether they shall live ta
b I Sam i. 87.
> Qen. ilUU. H.
e 2 Sam. xii. 93. a Lev. x. 3.
f Geo. xlviii. 16.
934
CHRIST'S FAVOUR TO CHILDREN.
be old, or die young ; provided it may but go well
with their precious souls, and they may be happy to
eternity ; then we bring them to Christ, as a skilful,
faithful Physician, willing he should take what
method he pleases with them, so he will but cure
them, and save them. I have read of a good man,
whose son being disposed of in the world, met with
great affliction, which he once very feelingly com-
plained of to his good father, who answered, (ac-
cording to the principle I am now upon,) '' Any
thing, child, to bring thee to heaven."
4. We must bring them to Christ, by subjecting
them, as far as we can, to the government of his
grace. Having laid their necks under the yoke of
Christ in their baptism, we must teach them to
draw in it, and use our interest in them, and autho-
rity over them, to keep them under that easy yoke,
and bring them up in the nurture and admonition of
oar Lord Jesus. '
Having got them enrolled among his servants, we
must teach them, betimes, to know their Master, and
to own his dominion over them, and their obliga-
tions to him ; bring them into their Master's pre-
sence, bring them to see him, bring them to hear
him, by bringing them to his word and ordinances.
Feed your kids beside the shepherds' tents ;'* let
them have family instruction, as soon as they are
capable of receiving it, and be brought to sit under
the public ministry, as soon as they are capable of
not being a disturbance to it.
Bring them to Christ's feet, by taking pains to
impress upon their minds the indispensable neces-
sity of their being taught and ruled by Jesus
Christ, of their believing his truths, and obeying
his laws, in order to their present and eternal wel-
fare. We brought them to Christ, by an instituted
sign of their being his, in their baptism ; we bring
them to Christ, by the instituted means of their
being his, in their religious education ; both those
we second with prayer, that thoy may be his : thus
far we must go, and farther we cannot.
II. You see how you may bring your little chil-
dren to Christ. I come next to show you, for your
encouragement, how you may hope he will receive
those who are thus brought to him, and what enter-
tainment they may expect ; surely, something like
the kind entertainment he here gave to these little
ones : He took them up in his arms, put his hand
upon them, and blessed them. Such visible, sensi-
ble signs of his favour we are not now to expect, but
that which is more than equivalent in spiritual
blessings.
Only let me premise, that we cannot be so confi-
dent of God's giving his grace to our children, if we
in sincerity pray to him for it, and use the means,
as we may be of his giving it to ourselves, if we do
r Eph. vi. 4. h Cant. i.6. i John HI. 5.
k Bfarlcix. 36. i Hos. xi. 1.
80. Many a godly parent no doubt has brought his
children to Christ, as before directed, who, yet,
have proved wicked and vile, and strangers to
Christ, and come short of his blessing, but it has
been through their own default. Many are sacra-
mentally regenerated, and born again of water, by
which they have been partakers of the Christian
name, who, yet, are never really regenerated, and
bom again of the Spirit, but live and die destitute
of the nature of Christians. All we can say is, that
if we thus bring our children to Christ, they stand
much fairer for, and nearer to, his blessing, than if
they be not brought to hinL There are promises
and precedents which we may take encouragements
from, and upon which we are caused to hope, that
Christ will give them his g^ce, will work his good
work in them, both as a token of, and as a qualifica-
tion for, his good will towards them ; and if he do,
it will be an addition to our comfort, that it is an an-
swer to our prayers, and the fruit of our labours ; if
he do not, it will be a support to us under our
grief, to have the testimony of our conscience that,
by the grace of God, we have in some measure done
our duty, and then left the event with God, whose
grace is his own.
Let us now observe the instance of Christ's favour
to these children ; and inquire what we may expect
that has some resemblance of it.
1. He took them up m his arms. See how Christ
does more for humble believing supplicants than
they can ask or think ! it was only desired he would
touch them, but he did more, he embraced them ;
and it speaks not only his wonderful condescension,
but his compassion and affection. A little while
previously, when he had occasion to set a little child
before his disciples as a pattern of humility, he not
only set the child in the midst of them, which was
sufficient to answer his intention ; but he took bim
in his arms,*' to show his tender love to those who
are as little children. (When Israel was a child then
I loved Atm.' ) This spake the kindness our Saviour »
had for the human nature and race ; his ^(XavOpwwta
^^hisjoy in the habitable part of the earth, and his
delight in the sons ofmen,^
Christ took up these children in his arms as one
well pleased with them, and concerned for them ;
that the Scripture might be fulfilled which said con-
cerning him, He shall feed his flock like a shepherd,
he shall gather his lambs in his arms^ and carry them
in his bosom.^ Time was, when he himself was
taken up in old Simeon's arms.i* And he did him-
self pass throagh the age of infancy, to make it
honourable and comfortable to the children of his
people ; and the expressions of his favour afterwards
to little children, make it much more so : when their
mothers and nurses carry them in their arms, and
m Tit iii. 3.
o Isa. xl. 11.
Prov. viii. 31 .
P hvSne ii. 9S.
CHRIST'S FAVOUR TO CHILDREN.
935
are almost tired with the load, let them refresh
themselYCS with this thought, that the Holy Child
Jesus was carried in arms, and did himself take ap
little children in his arms. When Moses was charged
thus to bear Israel, he found himself aggrieved,
Have J ctmeeived all this people ?^ Have I begotten
ikem, thai thou shouldst say unto me. Carry them in
thy bosom as a nursing father bears the suehing child?
Bat what Moses complained of, Christ had com-
placency in ; he took them up in his arms : it is
bat one word in the original, kvajtciktoaiuvo^ — he
inarmed them, he tooh them into his embraces ; as he
did his spouse, who said with satisfaction, His left
hand is under my head, and his right hand doth em-
brace meJ
Bat how may we hope he will take our children
in his arms, when we bring them to him ? Surely we
may promise ourselves no less than what David pro-
mised himself. When my father and my mother forsahe
me, then the Lord will take me up.* We may hope,
(I.) That he will take them up in the arms of his
power and providence ; that he will hold their souls
in life, and protect them from, or carry them through,
the weaknesses and perils of the infant age : that he
will ^ve kis angels y*^ the little ones' ^ angels, a charge
concerning them, to bear them in their arms ;' and
their arms are his arms, the arms of his power. The
name of the Lord is a strong tower,^ into which the
righteous are not only welcome to run themselves,
but to bring their children ; and where they and theirs
may hope to be safe, so safe, as that no real evil,
no only evil, shall befall them. The arm of the Lord
is revealed in favour of the little ones, even of a sin-
ful race ; witness those of unbelieving murmuring
Israel : Bat your little ones, though living in a barren
wilderness, and likely to be made a prey, them will
I bring into that land which I have promised, and
you have despised.* Much more shall it be stretched
out for the relief and preservation of the faithful
seed, whose refuge the eternal God' is, and will be,
and andemeath them are the everlasting arms ; such
are the arms of the Lord Jesus, which cannot faint
or be weary, and by which all things are upheld,
else they would sink.
That Divine Providence which supports children
in their childhood, and carries them through that
helpless age; which puts it into the hearts of parents
to provide for them ; which preserves to them their
limbs and senses, of which they might, by a thou-
sand accidents, be deprived in a moment ; by which
they ^ow in strength and stature ; is to be men-
tioned to the honour of the Redeemer, to whom it
is owing that the race of mankind continues in being
Qpon the face of the earth, though guilty and ob-
noxious. It is in the Redeemer's arms, by whom
q Nbmb. x\. 12. y Cant ii. & • Ps. xxvii. 10.
t Matt XTiif. 10. n Pa. zci. 13. v Pror. xviU. 10.
w Numb. xiv. 31. x Deut. xxxiii. S7.
all things consist,^ that children are borne up, and
carried on to foil age ; for to him are owing all the
reprieves of God's patience,' and all the gifts of
his common providence. This we have all experi-
enced ourselves, and must acknowledge it with
thankfulness to the Redeemer's praise, as the royal
Psalmist does : Thou art he that tooh me out of the
womb : thou didst make me hope, and heepest me in
safety when I was upon my mother's breast : I was
cast upon thee from the womb ; thou art my God from
my mother's belly, *^ By thee have I been holden up,
and therefore my praise shall be continually of thee.^
And what we have experienced ourselves, we may
humbly expect for our children, if we bring them
to Christ, to whom we have brought ourselves.
(2.) That he will take them up in the arms of his
pity and grace ; that he will in compassion to their
precious souls, the case of which by nature is very
piteous, undertake to cleanse and cure them, to
sanctify and save them; that, as in his love and
pity he has shed his blood to wash from sin, and so
prepared the laver, he will, in love to them, and
pity to them, sprinkle that purifying, healing blood
upon them, that they may by it be washed from their
sin, and sanctified for God, as their God.
The loveliest, sweetest babe we ever saw, though
like Moses in the ark of bulrushes, exceeding fair, to
admiration, yet, like him, it is born in a land of Egypt,
in a house of bondage ; like him, marked for the
sword as soon as born ; nay, it is like the infant in
Ezekiel's parable, polluted in its own blood, and cast
out to the loathing of its person ;9 it is shapen in
iniquity, it is bom in sin, and its precious soul
is defiled and deformed, and an object of pity.
This is a melancholy thought, and a damp to the
pleasure we take in our children. But this is a
comfort: that Christ has compassion on them, has
arms to gather them up in, and has given us hopes
that he will say unto them. Live, yea, he will say
unto them. Live ^ will wash them from their filth,
will clothe them with his grace : (and the time will
be a time of love indeed, both to them and us :) that
he will embrace them, as the father of the prodigal
did his returning son, when he fell on his neck and
kissed him ;" will receive them into the arms of a
covenant of grace, out of which they shall never bo
plucked, and in which they shall be for ever easy
and happy.
2. He put his hands upon them :' they desired he
would touch them, one touch from Christ has done
wonders ; but he did more, he put kis hands on them,
as he did on John when he said. Fear not ; and as
he did on many whom he cured ; to intimate that
virtue went out of him for the purpose to which ho
intended it.
r Col. 1. 16. 1 2 Pet m. 15.
b Ps. Ixxi. A, & e Ezek. xvi. 5, 9.
• Luke XV. 20.
• Ps. xxit. 0, 10.
d Ezek. xvl. 9, 10.
f Rev. 1. 17.
936
CHRIST'S FAVOUR TO CHILDREN.
But how may we hope that Jesas Christ will now
put his hands upon us and ours ?
(I.) If he set us and ours apart for himself,^ as
his own peculiar people, we may say he puts his
hand upon us and ours : as the buyer lays his hand
on the goods he has agreed for, they are now his
own ; as Jacob put his hand on the head of Joseph's
sons, to signify not only his blessing them, but his
adopting them, and taking them for his own, Let my
name he named upon them.*^ This we hope Christ
docs for our children, when we bring them to him ;
he owns them for his ; and we may say they do in
some degree belong to Christ, are retainers to his
family.
It is an honour and comfort to have our little chil-
dren called Christians, called by Christ's name ; to
have them numbered among his peculiar ones,
among the servants born in his house, distinguished
from the children of heathens, who have not the
knowledge of God and Christ ; to have them added
to the church, which is God's treasure in the world ;
planted in his vineyard, sown in his field, to be a
holy seed, a seed for God ; especially if we have
some good hopes, through grace, that they are not
only admitted to a place in the courts of God's
house now, but are designed for his holy place
above, for the congregation of the righteous there.
If Christ will but put his hand upon them, and say.
They shall be mine iu that day when I make up my
jewels,' we have enough, we have all we wished for
in bringing them to him.
(2.) If he give his Holy Spirit to us and ours, it
may truly be said, he puts his hand upon us and
them. The Spirit is sometimes called the finger of
God^ and sometimes the hand of God ;^ so that
Christ's putting his hand upon us,' not only puts us
into a relation to him, but works a real change in
us; lays hold on the soul for him, and puts his
image y as well as supencription, upon it. The
laying on of hands was a ceremony used in con-
ferring the Holy Ghost ; and this we pray for, and
hope for, from Christ, for our children, when we
bring them to him.
And there are words upon which he has encour-
aged us to hope for this. We find it possible that
children may be sanctified from their birth,*" that
they may be filled with the Holy Ghost from their
mother's womb;" nay, we find it promised. That
God will pour his Spirit upon our seed, and his
blessing, that blessing, that blessing of blessings,
upon our offspring :° that hii Spirit upon thee shall
not depart from thy seed:^ that his Spirit shall be
poured out upon our sons and daughters :i that our
children shall all be taught of the Lord, and great
shall be their peace : ^ the New-Testament promise
f Pa. iv. 3. h Gen. zlviii. 16. i Mai. iit. 17. k Luke xi. 20.
1 Ezek. iii. 14. n Jer. i. 5. n Luke i. 1&.
o Isa. xliv. 3. p Isa. lix. 21. q Joel li. 38.
is to us and to oar children ; not only that of the
forgiveness of sins, but that of tlie gift of the Holj
Ghost.* These are the true sayings of God ; and
we may put them in suit, and expect the perform-
ance of the'm for our children, when we bring them
to Christ. And O that he would thus ptu his hand
upon them,
3. He blessed them. He was desired to pray for
a blessing for them, but he did more, he commanded *
the blessing, blessed with authority ; he pronounced
them blessed, and thereby made them so ; for those
whom he blesseth are blessed indeed. Christ is the
g^eat High Priest, whose office it is to bless the
people of God, and all theirs. When he parted
from his disciples at his ascension, he blessed them ;"
he left blessings behind him for his church on earthy
and all the members of it the little ones not ex-
cepted.
When God took Abraham into covenant, be pro-
mised to bless him ; and the blessing wherewith he
blessed him was, / will he a God to thee and to thy
seed:^ but that was not all, he promised that in the
Messiah, who should descend from his loins, all the
nations of the earth should be blessed ;" not only
blessed hy him, but blessed in him, in that righte-
ousness and salvation which should be wrought ont
and brought in by him. The transferring of this
blessing was the great care and business of the pa-
triarchs ; Jacob and Esau strove for it, and Jac^b
got it ; the Jews sinned it away, for themselves, but
not for the world ; and therefore, by the gospel, this
blessing of Abraham comes upon the Gentiles,^ that
comprehensive blessing, that God will be a God to
them who believe, and to their seed : this blessing
Christ has the conferring of, for he is the Mediator
of the covenant, and Trustee of the blessings of it.
Now if we, in faith, bring our children to him, as
Mediator, we may hope he will bestow this blessing
upon them with other the children of the church ;
for St. Peter g^ves the Jews this reason why God,
having raised up his Son Jesus, sent him to bless
them, because they were the children of the prophets,
and of the covenant.^ Now if we and ours be
children of the prophets, and of the covenant, of
the prophets by our assent to gospel truths ; and of
the covenant, by our consent to gospel terms, we
may hope to inherit (and our seed after us) that
blessing which Christ was sent to bestow.
The prayers made by the Israel of God, for all its
members, from the least to the greatest, are encourag-
ing to our hopes that they shall share in the bless-
ing: our children are not only prayed for by us,
as parts of our family, but they are prayed for by all
that in every place call on the name of Jesus Christ,'
their Lord and ours, as belonging to Christ's family.
r Isa. liv. 13.
a Luke xxiv. 50.
X Gal. iii. 14.
■ Acts ii. 38, 39.
V Gen xvii. 7.
7 Acts iii. S&, 26.
t Ps. cixxiii. 3.
« Gen. xii. 2, X
■ I Cor. 1. 9.
CHRISrS FAVOUR TO CHILDREN.
937
to the nursery in that family ; the welfare and pros-
perity of whichy all who are concerned for the per-
petuating of Christ's name and throne, cannot hot
have a particular and tender concern for. In bring-
ing them to Christ, we hring them within the prayers
of all good Christians ; which we hope may obtain
a blessing for them.
The promises made to the Israel of God are yet
more encouraging ; especially since Christ came to
confirm ike pramises made to the fathers,* that in
him they might be Yea and Amen. Now it is pro-
mised, that the generation of the upright shall he
kUssed;^ that the seed of God's servants shall be
established before him ;^ that they shall be so re-
markably pious and prosperous, that all who see
ikem shall acknowledge them,^ that they are the seed
which the Lord has blessed. Lord, be it unto thy ser-
vants according to the word which thou hast spoken.
III. The Application.
1. Let me hence address myself to children, to
little children^ to the lambs of the flock, to the
youngest who can hear with understanding :* will
not you be glad to hear this, that the Lord Jesus
Chrijit has a tender concern and affection for you ;
and that he has blessings in store for you, if you
apply yourseWes to him, according to your capacity ?
Shall I speak to you in the words of David ? Come
ye ehildreuy kearken to me, and I wiU teach ffov/ as
young as you are, tke fear of the Lord; nay, I would
teach yon not only the fear of God, but the faith of
Christ; and therefore address myself to you, in the
▼ords of St. Paul, Mg little children, of whom Itra-
teil in birth again^ until Christ be formed in you,^ till
his image be renewed upon you, and he live in you.''
You hear, dear little ones, what Christ has done
for you, what favour he has showed to those of your
ege: and will not you put in for an interest in his
favour, and the provisions he has made for the en-
tertainment of children? Has he thus loved you,
and will not you love him? Has he such kind
thoughts toward yon, and will not you have dutiful
thoughts toward him ? Does he invite you to him,
and will not you accept of his invitation ? He says
here : Suffer little children not only to be brought
to me, but to come to me ; to come as they can them-
selves, to make it their own act and deed ; and do
not forbid them, for it is possible, that of those of
their age may be the kingdom of God, that they
may get to heaven.
You love those who take notice of you, and play
with you, and give you toys ; and will you not love
those who pray for you, and instruct you, and would
brin^ you to be acquainted with the best things ?
^ ill you not reckon them your friends indeed, who
^ek the welfare of your souls, your eternal welfare ?
Be sensible betimes of the corruption of your na-
* Rom. zv. 8.
e P& cii. 28.
\> Pa. exit. 9.
d In. vl. 0.
ture, that foolishness is bound in your heart ; and
give all diligence to get a change wrought in yon.
Begin betimes to put a difference between God's
name and other names, God's book and other books,
God's day and other days. Be dutiful to your pa-
rentsj and labour to be a comfort to them. Love
prayer, learn to pray, and be much in it. Mortify
your passions, keep them under, and do not indulge
them. Hate and abhor lying, and make conscience
of speaking truth.
There are little books, both of counsels and ex-
amples, suited to your age : ** The Token for Chil-
dren,'' by Mr. Janeway, and Mr. White's Little Book
for Little Children ; which you should not be strangers
to. Love your catechism, and hold fast the form of
sound words, which you have heard ; but above all,
see to it that from your childhood you know the Holy
Scriptures, which are able to make you wise to sal-
vation.
Lay yourselves at Christ's feet, and he will take
you up in his arms. Give yourselves to him, and
he will g^ve himself in his graces and comforts to
you. Lie in his way, by a diligent attendance on
his ordinances, and he will not pass by without
putting his hand on you. And if you value his
blessings aright, and be earnest with him for his
blessings, he will bless you with the best of bless-
ings, such as will make you eternally blessed.
2. This passage affords both direction and en-
couragement to Christian parents : I write unto you
fathers, and unto you mothers, who have a tender
concern for your children, and desire they may do
well, and would fain do well for them. Observe the
entertainment Christ gave to the children who were
brought to him, and see it written /or your learning.
(1.) Let this direct us, who are parents, concern-
ing our children. We have seen how we are to
bring them to Christ; and have we thus brought them
to him ? We brought them to baptism ; but did we
thereupon bring them to Christ? Was it done as
unto the Lord ? If it was, let us now make it to ap-
pear. Have we brought our children to Christ, with
hopes that they have been accepted of him ?
[I.] Let us then still bring them to him, by faith
and prayer, according as their case requires; be
daily laying them at his feet, by resigning them to
his conduct, and referring all events concerning
them to his wise and gracious disposal ; be daily
putting them in his arnu, by entreating his favour
towards them, as that which is the life of their souls,
and better than the life of the body.
You see here what to desire and pray for, for your
children : that the Mediator's blessing may be their
portion; for that is a portion for the soul and eter-
nity, a good part that shall never be taken away
from those who have it. Covet not great things in
e Neb. vm.2.
ff Gal. Iv. 19.
f Ps.zxxiv. 11.
h Gal. ii. 20.
d38
CHRIST'S FAVOUR TO CHILDREN.
the world for them, a little will senre to bear their
charges through it; bat be earnest with God for
blessings for them in heavenly things by Christ Jesus ;
let them have these, and they have enongh.
When you bless your children, (and it is good
sometimes to do it solemnly,) let your eye be to
Christ, in whom alone it is that blessings are en-
tailed on us and ours, and through whose hand
they are derived. The patriarchs in blessing their
sons had an eye to a Christ to come ; and to him,
now he is come, much more ought toe to have an
eye.
Pray daily with your children, and servants;
that they may hear you pray for them, and may there-
by be taught and quickened to pray for themselves.
I hope none of you dare live in the neglect of family
prayer, dare omit it, either morning or evening,
when you know that, instead of the blessing of
Christ, the wrath and curse of God is poured out on
the families that call not on his name* While you
and your families live without prayer, you live with-
out God ; you make no joint acknowledgment of him,
and can expect no joint receiving from him. It may
justly be feared that those who throw aside so ne-
cessary, so comfortable, so advantageous a duty as
family prayer is, do not make conscience of secret
prayer neither, but frequently omit it, or at least do
not make a business of it, but suffer it to degenerate
into a formality. And how can you expect daily
blessings upon your children, if you do not daily ask
for them ? or to have an interest in the intercession
which Jesus Christ is continually making for us in
heaven, if you do not pray continually morning and
evening, in the virtue of that intercession. Have
you settled a correspondence between Christ and
your families, by devoting your children to him in
their baptism ? and will you not keep up tliat corres-
pondence ? How can you expect the benefit of it,
if you do not on your part keep it up ?
You who have the charge of families, remember
that you are Christians, and ought in that capacity
to confess Christ, and to own and honour him
before your families. There is such a general dis-
use of Christian conference, that most are ashamed
by that to acknowledge Christ before their neigh-
bours ; but they cannot have that pretence to decline
it before their own children and servants. If there-
fore with the heart you believe unto righteousness,'^
think how necessary it is, that thus with the mouth
you make confession unto salvation. Remember
that your family is a family of Christians, not a herd
ofnegroest I should say a herd of brute beasts; (for
those who have charge of negroes ought to pray
for them, and to have them prayed with ;) and you
look upon them as no better than brute beasts, if
you do not pray with them ; nay, and worse, for the
i Jer. X. 86.
k Rom. s. 10,
1 lAL i. 3.
ox knows his owner, and the ass his master^s crib,'
but you go not before them in acknowledging their
great Owner, nor lead them to the footstool of their
Master's throne of grace. But I hope better things of
you.
Use the baptism of your children, as an argument
with yourselves to pray with them; and then you
may use it as a plea with God, for the mercies you
ask of him for them. *' Lord Jesus, I have pre-
sented my children to thee* and thou hast accepted
them. I still present them to thee, and wilt not thou
still accept them? Thou hast blessed tbeai : wilt
thou not say they shall be blessed ? and then they
are blessed indeed.''
[2.] Let us then bring them up for him. Have we
any good hope, through grace, that Christ has owned
our dedication of ours to him, has taken them up ia
his arms, put his hands on them, and blessed them ?
let us then receive each of them from him again, as
given to us with the same charge that Pharaoh's
daughter gave to Moses's mother, Tahe this child tmd
nurse it for me. You are to look upon your chil-
dren as given up to Christ, and to manage them ac-
cordingly.
Has Christ showed such a tender affectioD to
your little children? be not yon then hardened
against them, do not rule tliem with rigour ; provoke
them not to wrath,*° lest they be discouraged. Be
gentle among them, for so the nurse cherishes her
children." Study to make your children love jon ;
and then every thing you enjoin them will be easy.
When you are angry at them, let it be for that only,
for which you know Christ would be angry at them ;
and that is for their sins, which must be restrained
by tlie rod and reproof, not for their weaknesses and
childish infirmities, which time will wear off". Has
Christ blessed your children, and put honour upon
them ? Do not you curse them, and give them such
scurrilous language as Saul g^ve to his son Jona-
than,<> lest you teach them to give the like to their
inferiors. Bless; and curse not.
Have you given your children up to Christ? bring
them up then in his nurture and admonition. It is
not enough that you pray with them and for them
daily, but you must daily instruct them in the things
of God, and in all those things that will be profit-
able to them. It is observable, that immediately
after the laying down of that great truth. That the
Lord our God is one Lord, and of that great law.
Thou shah love the Lord thy God with all thy heart,
it follows, as an indispensable duty, and a means
of keeping up religion in the world. Thou shali teach
theni diligently to thy children : and look upon it to
be one of the most needful pieces of work thou hast
to do ; more needful to get the knowledge of God
for them, than to get estates for them, nay, than to
m Epta. vi. 4.
a 1 Theas. ii. 7.
o ] Sam. zz. 30i
CHRISrS FAVOUR TO CHILDR£N.
839
get bread for them. Thon shalt therefore not only
hear them their catechism once a week, bat thoa
shalt talk freely and familiarly of the truths and
laws of God among them, with all gravity and
serioasness, when thou sitteit with them in thy
boase, and when ihou walhett with them by the way.P
At night when thou Hest down, read a portion of
Scripture to them, and oblige them to take notice of
it ; and again in the morning when thou risest up ;
that thus the word of Christ might dwell in them
richly. Yoa know they cannot learn Latin, but
they must go to school every day ; nor learn a trade,
bat must go to shop every day ; and ought tlicy not
to have daily instructions out of the word of God,
in order to their getting the knowledge of Christ,
which is infinitely more excellent ?
Take particular care to bring your children ac-
quainted with Jesus Christ, the true treasure hid in
the field of the Scriptures ; Christ and him crucified,
Christ and him glorified. You call the baptizing of
jour children, the chrutening of them. I wish you
would consider it ; and think, how little it will avail
them to have been christened, if they do not learn
Christ, if they be not taught the truth as it is in
Jesus.** Let not your children rest in a mere natu-
ral religion ; that is good, it is necessary, but it is
not enough. You must make them sensible of their
need of Christ, of their lost and undone condition
without him ; must endeavour to lead them into the
mysteries of our reconciliation to God, and our re-
demption from sin and wrath, by a Mediator ; and
0 that they may experimentally know him, and the
power of his resurrection !
In teaching children the knowledge of God, both
the parents are concerned to do their part. Solomon
speaks both of the instruction of the father, and the
law of the mother ;' but when they are little, the
mother has a greater opportunity of instilling into
them that which is good, and ought to improve it.
Timothy got to know the Holy Scriptures from his
childhood, by being brought up under a good mother
and grandmother ;* and king Lemuel, when he is
come to the throne, forgets not the prophecy that his
mother taught him.*
And as in other accomplishments of your children,
M> in the business of religion, which is their best
and true accomplishment, you must, as they come
to be capable, pat them on to advance. When they
have gone through their learning, you put them into
business ; when they have served their apprentice-
ship, you set them up for themselves ; and thus
when you have brought them to some competent
knowledge of Christ, and have some reason to hope
that the Spirit of grace has begun a good work in
their souls, persuade them to take the covenant of
baptism upon themselves, in the use of the other
f Deut. yi. 4—7.
> 3 Thn. i 5.
q Eph. iv. 90, 91. r Prov. L 8.
« prov. xxxi. 1.
seal, that of the Lord's supper, and so by their own
act and deed to join themselves to the Lord. TeL
them, '' You brought them to Christ when they were
infants, you have been ever since showing them
the way to him, and now they must come them-
selves to him. Though they be weak, if they be
willing,'' you may assure them, ** they shall be wel-
come ; 'for those who come unto him he will not, no,
he will not cast them out" If they sit down at his
feet to hear his words, he will take them up in his
arms, and bless them."
And there is one thing more, in which I must be
a monitor, particularly ; else I should not be a faith-
ful monitor to parents, who have brought their chil-
dren to Christ, and who hope that he has blessed
them, and that is, that they be careful how they
dispose of them in the world when they are grown
up, lest by an error here, they undo all that they
have been doing for them. In putting them ap-
prentices, placing them in callings, and in marrying
them , let Christ be consulted about it ; let the in-
terests of the better part be consulted in it. That is
best for them which is best for their souls, against
which yon should not be swayed by any worldly in-
terests or regards whatsoever. If you have laid a
good foundation, let it be your care and endeavour
that it may be built upon.
(2.) Let this encourage us, who are parents, con*
cerning our children ; and enable us to think of
them with comfort and hope, in the midst of our
cares about them. They are dear to us, we look
with pleasure upon these olive plants round about
our tables, yet not without a mixture of pain, be-
cause children are (as we commonly say) " certain
cares, but uncertain comforts ;" these arrows in the
hand, may prove arrows in the heart ;^ Absalom,
whose name signifies The peace of his father, lived
to be his greatest trouble. But when we consider
that we have brought them to Christ, and he has re-
ceived them, we cannot but thank God and take
courage. When we wish well to them, we would
willingly hope well ; and this is ground of hope,
that our Lord Jesus has expressed so much favour to
little children,
[1.] litis may comfort and encourage the tender
careful mothers in nursing them, that they are carry-
ing those in their arms whom Christ has tahen up in
his. Not only their natural affection to them, as
pieces of themselves, may sweeten and ease the pains
they take about them ; that makes even the sea mon-
sters draw out their breasts and give such to their
young ;^ but their gracious affection to them as mem-
bers of Christ, as beloved of him, and partakers of
benefit' by him, may much more do it. You are
careful for them with all this care ; they require a
constant attendance, and many a time, it may be,
a John vi. 37. ov Mfft a double negative. ▼ Ps cxxvii. 4.
w Lam. iv. 3. X 1 Tim. vi. l.
040
CHRIST'S FAVOUR TO CHILDREN.
break yoar sleep ; but if yoa do it as unto the Lord,
if yoa have an eye to Christ in it, <* This I do for a
child that is adopted into his family, as well as bom
into mine \*' you may depend upon him to pay you
your wages,^ though it be your own child. Your
care about your little ones keeps you from church,
it may be, many a ^me ; and keeps you, that you
cannot spend so much time in your closets as you
used to do ; but if thus it be sanctified by an eye to
our Lord Jesus, and by your prayers to God for them
as his, more than as your own, you are therein truly
serving the Lord Christ yourselves, and not only so,
but are breeding up servants for him, that you hope
will be vessels of grace and glory.
[2.] This may comfort and encourage us if our
children labour under any bodily weaknesses and
infirmities, if they be unhealthful and often ailing,
which is an allay to our comfort in them ; let this
serve to balance that, If they belong to Christ, and
he blessed of him, they are blessed indeed ; and nothing
amiss of that kind shall be any prejudice to their
blessedness, or diminution of it, but may, being
sanctified, become rather a friend and furtherance
to it. Many have been the wiser and better, the
more humble and heavenly, for their having borne
the yoke of affliction in their youth.* You see what
an affection Christ discovered for these children;
and may conclude, by reflecting upon yourselves,
that he has a particular tenderness for children in
affliction ; those are commonly most indulged by
their parents that are sichly ; and like as a father
pities those children,* so does the Lord Jesus much
more, as he often evidenced when he was upon earth.
As the abiding illnesses of the children are the
parents' continual affliction, it is a cross they are to
take up daily ; so the abiding compassions of Christ
toward them, ought to be their continual consolation,
and a cordial they may have recourse to daily.
[3.] This may comfort and encourage us in teach-
ing and catechising our children, in giving them a
pious education, and in praying with them and for
them, that we are doing it for Christ, that we are
workers together with him. And we may hope he
will work together with us, and then our labour shall
not be in vain. If we have given them to Christ,
they shall be taught by his Spirit, and are within
the reach of that precious promise, that all shall
know God, from the least even to tlie greatest.'' It
may be they are dull and slow, and not so apt to learn
as we could wish : Christ's own disciples were so,
yet be bore with them, and brought them at last to
a full assurance of understanding ; and therefore
despair not concerning your children who are but
of a small capacity. It may be your children are
hopeful and forward, and very promising ; and it is
your joy to sec it, in hopes they will be ornaments to
7 £xo<l. ii. 0.
• P& ciii. 13.
s Lam. iii. 27.
b Heb. viii. U.
your families, but it ought to be much more so, io
hopes they will be, in their day, faithful servants to
the interest of God's kingdom among men. And
what prospect can be more pleasing next to that of
our own everlasting bliss, than to have good hope,
through grace, that our children shall be praising
God on earth, when we are praising him in heaven;
and that we and they shall be, together, for ever
praising him. I have no greater joy, says the apostle,
than to hear that my children walk in the truth,
[4.] This may comfort and encourage us in all
our cares concerning our children when they grow
up, in providing for them, and disposing of them.
If we have in sincerity g^ven them up to Christ, and
he has accepted of them, we may hope, he will dispose
of every thing that concerns them for the best, and
they shall in this world reap the benefit of the pro-
mises made to the faithful and their seed,' and the
prayers made by the faithful /or their seed. If they
be not feasted, yet verily they shall be fed ; if we
have but little to g^ve them, yet the blessing of Christ
upon that little, will make it every way better to
them than the riches of many wicked.^ Many, no
doubt, have had reason to acknowledge, that their
comfortable passage through this world has been
very much owing to the blessing of Christ, upon their
early dedication to him, and education for him. If
Christ has taken up our little ones into his arms, pro-
vided they do not by their wickedness throw them-
selves out of his arms, we may be sure, he is able to
keep what we have committed' to him, through all
the attempts of an insnaring world ; that be will
never drop them, neither shall any pluck them out
of his hands.
[5.] This may comfort and encourage us, if our
children be removed from us by death in their child-
hood ; (this is a common case ; that which came
forth like a flower, is soon cut down, and the gourd
which came up one night, and which we were ex-
ceeding glad of, withers the next night, and leaves
us in tears. Now it is enough to silence us in
such a case, that it is the Lord that gave, and the
Lord that takcth away, and if he takes away who
can hinder him? May he not do what he will
with his own 1 Let Aaron therefore hold his peace,'
for God is glorified. But this goes further, and
may satisfy us ;) that if Christ has owned them
in the kingdom of his grace, he will receive them
into the kingdom of his glory » We are indeed kept
in the dark concerning the state of those that die
in infancy, they are left to the mercy of God;
but the children who are given up to Christ by their
believing parents, are not left to uncovenanted
mercy. The Lord knows them that are his, though
we do not ; but we may hope that it shall go well
with those whom Christ has taken up in his arms.
e Pa. xxxvii. 35, 36.
• John X. 38.
d Ps. xxxvli.3. 16.
f Lev. X. a.
CHRIST'S FAVOUR TO CHILDREN.
041
and blessed ; and, that he was so well pleased with
the cbildren's Hosannas, even in the Old Jerasalem,
will reckon himself glorified by their Hallelujahs in
tbc New Jemsalem.^
[6.] This may comfort and encourage ns if we
sboald be taken away from oar children by death,
while they are little : (this also is a common case,
and a moumfal one ; we know not how soon we
may fall under the arrests of death, and may see the
day, that awful day, approaching, which will cut off
the number of our months in the midst. In such a
case, as to our own souls, we may perhaps be able to
say, as our Master did, with an air of triumph,
" Now we are no more in this world.'"' O that we
may be able, at such a time, with this cheerfulness,
to say so ! But, though we should, yet, like him
concerning his disciples, we must say concerning
oar children, Sut these are in the world:) How
shall we leave them ? Where and with whom shall
we leave them ? With whom, but with him who
has said, Leave thy fatherleti children with me, I will
preserve them alive, and let thy widows trust in me ;*
who has taken it among the titles of his honour, to be
a Father of the fatherless^ and a Judge of the widows^
If we hare made Christ guardian to our children,
let us make it appear we are entirely well satisfied
in his wisdom and faithfulness.
But, [7, jr m//.] What may we have to comfort and
encourage us, if our children should prove wicked
and vile ; if they should forsake their God, and the
God of their fathers, and walk in the paths of the
destroyer, notwithstanding our utmost endeavours to
engage them for Christ ? It is very often a case in
fact; we cannot deny it; it is possible the best
parents may have the worst children ; yet if we
SHOULD SUPPOSE a falling from yraee and holiness
adherent, which, through the divine condescension
and compassion, might have availed to the salvation
of such as die in infancy, that will not iNFERa
falling from grace and holiness inherent : what Christ
does herein, we know not now, but we shall know
hereafter.^ But disputes in this case are cold com-
f Matt. xxi. 15, 16.
k Pb. Uviii. 5.
h John zvii. 11. i Jer zlix. ii.
iJohnsdII. 17.
forts to the poor parents ; whose hearts bleed and
break to see the destructive courses which their chil-
dren take, whom they thought they had lodged safe in
the hands of the Mediator, for whom they have prayed
many a prayer, and shed many a tear. They thought
Christ had taken them up in his arms, put his hands
upon them, and blessed them, but it does not prove
so. What shall we say to comfort such ?
It may be some satisfaction to them, that however
it goes with tlieir children, Christ will be glorified ;
if they do not give honour to him, he will get him
honour upon them. And if God be sanctified wo
ought to be satisfied, and with reverence to behold
both the goodness and severity of God; on them
which fall, severity ; but towards them who stand,
goodness, if they continue in his goodness.™
But it will be yet more satisfaction to them, if they
have the testimony of their consciences for them that
they have done their duty ; which they did, with a
resolution to leave the event with God. They knew
they could not give grace to their children ; but their
hearts can witness for them, that to the best of their
power, they digged about these barren trees, and
dunged them,^ as the dresser of the vineyard did ;
and if they bring forth fruit well, they shall .have
the comfort, and God the glory; but if not, they
must be content to see them cut down, and though
they cannot have comfort in that, yet God will have
glory, and they acquiesce.
But the greatest comfort of all in such a case is,
that the unbelief and disobedience of their children
shall not make void God's promise to them, and there-
fore ought not to make void their comfort in God.
Though Israel he not gathered, yet shall I he gloriousJ*
Abraham is happy in heaven, though there be those
in hell who can call Abraham father. It was the
comfort of holy David, though he saw a great deal
of sin and trouble in his family. Although my house
be not so with God as I could wish it, yet I am sure
of this, he has made with me an everlasting covenant,
which is well ordered in all things and sure, and that is
all my salvation, and therefore shall be all my desire,^
m Rom. si. ss.
• laa. xliz.5.
B Luke xiii. 8,9.
P a Sam. xxlii. 5.
MEMOIRS OF MRS. RADFORD.
(FROM A COPY IN MRS. SAVAGE'S HAND- WRITING.)
Eleanor, the third daughter of Mr. Philip Henty,
was bom at Broad Oak, July 2dd, 1G07, being Tues-
day. Her father writes in his memorandum of it,
'* Blessed be God, who was present in the time of
need."
She was baptized privately, July 27th, by Mr.
Jonathan Edwards, of Jesus College, in Oxford.
Her natural temper, from a child, was timorous.
She had her name Eleanor appointed her by the
last will of her grandfather, who died half a year
before she was born.
While she was a child, she had frequent illness,
which the Lord graciously brought her through. She
was of a very tender, loving, and toward ly disposi-
tion, and became acquainted betimes with the things
of God, of which, through her great modesty and
self-diflSdence, she was not very forward to express
herself, but very sincere and industrious in her con-
verse with them.
She began early to write-sermons, and the daily fa-
mily expositions of the Scripture, and what she wrote
she made use of; for while she lived, in her daily
reading of the Scriptures in her closet, she read along
with them the expositions she had written. She
gathered, in writing, what she thought observable in
the books she read, or in the papers communicated
to her, and kept it together.
She was married to Mr. Samuel Radford, a trades-
man in Chester, January 1st, 1688-9 ; and as, by the
grace of God, she was enabled to do the duty of, so
she bad abundance of comfort in, that relation.
What account we can find among her papers since
her death, concerning her spiritual state, and her
communion with God, is only a constant register
which she kept of all her approaches to the Lord's
Supper. She made her first approach in the seven-
teenth year of her age, and then vnites thus :
" I was advised by my father to put these three
questions to myself, for my help in preparation, and
to examine myself upon them: What am I ? What
have I done ? and, What do I want? And by these
three questions I did search and try myself, accord-
ing to my weak ability, and what was amiss therein
I humbly beg of God to pardon. .
'' Question 1st. What ah I ? Am I ia a state
of sin, or in a state of grace ; a child of God, or a
child of the devil ? Have I renounced ail for Christ!
" Answer. I hope I can say, in the truth and
uprightness of my soul, that I have renounced all my
sins, and taken Jesus Christ to be mine, and given
up myself to him to be his.
" Question 2nd. What have I done?
'* Answer. God knows, and my own conscience
knows, how greatly I have sinned against, and pro-
voked, the pure eyes of his glory.
**• 1. The sin of my nature testifies against me, and
I desire to testify against it* Lord, forgive the sin-
fulness of my nature.
" 2. The numberless number of actual transgres-
sions which I have been guilty of.
'* In thought : Which of the commandments have
I not broken ? Who can understand my heart sins ?
** In word: Telling untruths — ^some, since I have
known to do better. I am convinced that my vain
and idle words must come into judgment, and my
idle unprofitable letters too.
** In deed: Omitting known duties. I have not
been so frequent and constant as I should have been,
in the duty of secret prayer ; in reading God's word,
and singing his praises alone. Committing known
sins. 1 have not carried it aright towards my rela-
tions, superiors, inferiors, and equals. I have not
been diligent to use my uttermost endeavours, as I
should have done, for the salvation of the souls of
those with whom I have conversed. I have always
had too good an opinion of myself. Lord, humble
me for my pride. I have enjoyed great means of
knowledge, and yet am very ignorant of what I
might and should have known. I have often quench-
ed the motions of the Spirit, and not hearkened to
the voice of my own conscience. Lord, who can
tmderstand his errors ? Cleanse thou me from secret
faults. My sins have been more aggravated than
the sins of others, having been committed against
MEMOIRS OF MRS. RADFORD.
943
light and conviction. Having drawn up this bill of
indictment against myself, next comes in,
*'Qwition3d, What do I ^ant?
** 1. I want pardon for these and all my sins.
" 2. An interest in Christ, as my Redeemer and
Savioar.
*' 3. 1 want to ha ve my strong cormptions weakened ;
" 4. And my weak graces strengthened.
*' These, and many more, I expect, and desire, to
bare supplied at the Lord's table.
'* The Lord will supply all my wants out of his
falness. Amen. I was admitted to the Lord's
table this February 17th, 1683-4, where I felt un-
speakable sweetness ; then and there the knot was
tied, and the bargain made, which I would not re-
lease for a thousand worlds. I desire from the
bottom of my soul, to bless God that ever I knew
the meaning of a sacrament I have this day felt
that in my soul, which did much warm and refresh
me, namely, a full persuasion of the love of God to
me ; and I desire to love him better than ever. I
have heartily closed with him to-day : my soul hath
said, N&ne hut Chriit, none but Christ. The Lord
make my heart more and more sound herein. The ex-
hortation was that of Christ's, Go and sin no more"
On the next opportunity she writes ; '' I came
away greatly comforted, and more sensible of the
love of Christ to me, and I hope I shall have cause
to bless God for this day as long as I have a day to
life. The exhortation was. Psalm Ivi. 13. Thou
hast delivered my soul from tleathy wilt thou not deliver
my feet from falling ? He that hath done the greater
will do the lesser.'^
On another : *' This was a price put into my hand
to get wisdom. Blessed be God. The duty pressed
was, to continue with Christ in his temptation : the
Lord help me so to do."
" Another precious day of grace. I was a guest
at the blessed table, and must say, as Mephibosheth,
Who am /, that thou shouldest looh upon such a dead
dog as I am f"
" Another sweet opportunity, wherein I have, as
veil as poor I could, given myself to God wholly,
only, and for ever. Amen.'^
On another: ^' I have to-day, by the unspeakable
goodness of my God to me, come away from his
table with abundant consolations and satisfaction,
because I hope I am in Christ Jesus. I am grieved
that I walk no more closely with God. O that the
sweetness I have found to-day may engage me to
more watchfulness. I have this^ay, with an eye of
faith, seen the great love of Christ to me ; I tasted
it, and was refreshed. Blessed be God, I had a
comfortable day of it ; I endeavoured to set faith on
work, and came away comforted."
At another time : '' A sweet opportunity ; the duty
pressed was. Arm yourselves, lihewise, with the same
mind:*
At another : '* A wonder of mercy, that I, who am
not worthy of a crumb from the table, should be ad-
mitted to sit at it, and feast, not only with but upon
the Lord. How is it ? I have renewed my cove-
nant afresh with him, and deliberately chosen him
for my treasure ; and now, I bless God, I count the
world, and all things on this side him, but trash."
'' Another precious opportunity. The duty pressed
was. To worh out my own salvation with fear and trem-
bling. The Lord help me in it, and worh in me both
to wUl and to do,*'
At another: '* From Phil. iv. 1. So stand fast in
the Lord, my dearly beloved."
At another: ''The exhortation was from Ps.
cxvi. 16, Truly I am thy servant"
At another : '' From 1 Samuel xii. 24. Only fear
the Lord."
At another : ** From Romans xii. 1. Present your
bodies a living sacrifice"
At another : '' This was an avouching day : I did
afresh take God to be mine. The Scripture closed
with was Deut xxvi. 17. Thou hast avouched the
Lord."
At another : " Job x. 15. If 1 be wiched, woe to
me. Woe, and a thousand woes to me, if / be
wicked. I that have known more and professed
more, and been more convinced than others. I
that have had so many mercies from God, and so
oft renewed my covenants with him. If / be wicked
and must go to hell at last, (as all that are wicked
most,) it will be hell indeed to me."
At another time : " I was minded of that great
daty, in all my ways to achnowledge God, from Prov.
iii. 6."
<< I was exhorted, from Hebrews xii. 1. to lay aside
every weight, and the sin that doth most easily beset me.
" From 1 John i. 12. Not to sin.
'' From Psalm xxxi. 23. To love the Lord.
" From Rom. viii. 1 . To walh after the Spirit.
** From 1 Cor. xv. 58. To abound in the worh of the
Lord.
" From 2 Cor. v. 14, 15. To live to Christ.
** From 1 Thess. iv. 1. To walh so as to please God.
** From Colos. iii. 1 — 3. To seek the things above.
" From 2 Peter iii. 18. To grow in grace.
" From Ephes. v. 15, 16. To walh circumspectly,
<' From Ephes. iv. 22, 23. To put off the old man,
and to put on tlte new man, I hope I have done that
to-day, which I shall have cause to bless God for to
eternity.
'' From 1 Cor. x. 12. Let him thatthinhethhestand-
eth tahe heed lest he fall.
** A sealing day ; the Lord did accept, and pardon.
I did endeavour to give myself to Christ, delibe-
rately, sincerely, freely, and, it shall be, for ever.
The Lord keep it always in the imagination of the
thoughts of my heart, and establish my way before
him."
944
MEMOIRS OF MRS. RADFORD.
At another : '< The exhortation was, from 1 Peter
i. 13. Gird up the loins of your mind. It was a sweet
opportanity. What I have in hand is nothing to
what I have in hope. Not unto me, O Lord, hut to
thy name be the praise, I had the comfort; God
shall have the glory."
At another : *< 1 Peter i. 22. Love one another. I
was dead and cold at the ordinance, I would endea-
vour to make up what was amiss by after-diligence,
The Lord set in with me.''
" 2 Samuel xxiii. 5. Yet hath he made with me
an everlasting covenant. I did afresh take God the
Father to be my chiefest good and highest end ;
God the Son to be my Prince and Saviour; God the
Holy Ghost to be my Sanctifier, Teacher, Guide, and
Comforter; God's word to be my rule in all my
actions, and his people to be my people in all con-
ditions. The exhortation was, to join in the angels'
song, Luke ii. 14. Glory to God in the highest,"
Thus far before she was married.
At another time: << The exhortation was, Ps.
Ixxxv. 8. Not to return again to folly. All sin is
folly, but sin, after God hath spoken peace, is folly
with a witness.'^
At another time : ** From Hosea xiv. 8. To have
no more to do with idols. From Psalm xxiii. 6. To
dwell in the house of the Lord. From Colos. ii. 6, 7.
To walk in Christ with thanksgiving. From Isa. ii.
5, 6. Walk in the light of the Lord; that is, 1st. To
walk closely in my family, in my shop. 2d. To
walk comfortably ; for God would have his people
a comfortable people. From John viii. 10. To go
and sin no more."
At another : ** I was very dull and drowsy some
part of the time, but came away rejoicing that I had
what I came for. The Lord help me to be the more
busy after. The Scripture closed with was Romans
vi, 12."
At another ; ** The exhortation was from 1 Peter
ii. 9. To show forth the praises of him who hath called
if
us.
'' From Joshua xxiv. 21 — ^23. Ye are loitnesses."
** From Dent. xxix. 9. Keep the words of this
covenant."
** From Gen. xxix. 1. Then Jacob went on his way.
Margin^ Then Jacob lift up his feet. When he had
that view of God, chap, xxviii. 12. and made that
vow to God, chap, xxviii. 20. then he lift up his feet
>f
" From Jer. xiii. 11. To be unto kirn for a nam
and for a praise, and, therefore, to abstain from
those things which make a dishonour and disgrace
to God, and to abound in those things which are for
his honour."
" From Eccl. viii. 11. Keep the hing*s command-
ment, because of the oath of God."
'' From 2 Timothy ii. 3. To endure hardness^
" From 2 Chron. xv. 14, 16. To seek with my
whole heart. The Lord grant that the impressions
of this ordinance may not wear off."
*• From 1 Cor. v. 11. To purge out the old leaven,**
" From Daniel xii. 13. Go thy way till the end be,
for thou shalt rest."
The last she received was July 4th, 1697. '' The
exhortation was from the practice of the eunuch,
Acts viii. 39. He went on his way rejoicing."
These are some of the memorandums she
kept of these opportunities.
In her letters to her sisters there are many very
savoury, pious expressions, that speak what her
heart was full of.
'* This is the world of troubles and disappoint-
ments. I never saw so much of it as now. I desire
your prayers for me, that I may be weaned from it
more and more.
" I desire to be content in the place where God
hath set me. O that I had wisdom to do the duty of
it. I see we must not have every thing that we
would have in this world."
She was seized with a fever, as it proved, though
little suspected of several days, August 1st, 1697.
In the beginning of her illness she often expressed
an entire submission to the will of God, however he
should please to dispose of her.
It was the ninth or tenth day of her illness before
it appeared perilous, and then it grew violent, and
seized her head.
She breathed out her soul into the embraces of the
Lord Jesus, August 13th, being Friday, between four
and five o'clock in the afternoon.
She was buried in St Michael's Church, Chester,
August 16th, being Monday.
Mr. James Owen preached her funeral sermon that
evening, at her brother's meeting-place, on Rev. ii.
7. To him that overcometh will I give to tat of the
tree of life.
MEMOIRS OF MRS. HULTON.
Ann, the youngest daughter of Mr. Philip Henry,
was bom at Brt>ad Oak, November 25th, 1668 ; she
was baptized by her father privately. When she
was about a year old, she was sick aod nigh unto
death of an ague, on which he notes, '* that she was
freely given up to the will of God. Lord, do thy
pleasure with me and mine, but contend not with a
dry leaf."
He hath noted another ill fit she had when about
a year and a half old, and adds, ** No sooner doth
any thing ail my children but I am presently think-
ing it is for death. My own guilt, and sense of my
unwortfainess, causes such misgivings, 1 Kings xvii.
18. but God is good."
She gave very early indications of a sweet and
towardly disposition, and an aptness to learn above
most of her sex and age, which induced her father,
after she had learned to read English well, before
she began to sew, to initiate her in the Latin tongue,
«hich she took Tcry easily, but made no great pro-
gress in.
From a child she knew the Holy Scriptures, and
read them with delight ; spoke intelligently of Scrip-
tore stories, and was betimes, as soon as she grew
to any capacity, very well affected and -inclined to
the exercises of piety and devotion.
Yet in her own reflections upon her childhood,
(written in the year 16B8,) though she blesses God
for the advantages of a good education, she bewails
that the cursed fountain of original sin soon bubbled
up. *< My childhood and youth" (saith she) '' were
sinning vanity. I can remember nothing that I did
in the world for many years, much less my sins : but
when I now see what follies other children are
gnilty of, I have no reason to think that I came
behind them therein." She accuses herself of lov-
ing play, and being froward ; though few of her age
were more mild and tractable, and loved work and
a book better than she did.
She soon made her Catechism very familiar to her,
and loved to hear and ask qaestions concerning the
things of God. Before seven years old, she learnt
to bear her part in the repetitions of the heads of
sermons in the family, having the happiness of a
very quick understanding, and a good memory.
3 p
When she was about eleven years old, she began
to write sermons, and continued it all her days.
What she wrote was good sense, well spelled, and
the substance of a discourse. She kept her sermon-
books very carefully, and in good order ; she very
frequently looked over and conversed with what she
had written long before. Read under her own hand
the account of the days of her youth. *' I soon
learned " (saith she) " a course of external duties, and
was pleased with the bare performance of the duty
without looking at the manner how it was done ; but
at length it pleased God, who separated me from my
mother's womb, to call me by his gp^ce, and reveal
his Son in me. I cannot be punctual as to the time,
but rather desire to make sure the thing. The mer-
ciful circumstances of this good work were, that it
was done early in my days, and not attended with
such pangs and terrors as some others endure. The
Spirit of God convinced me and wrought on me by
degrees. Many a time hath God spoken to me in a
still small voice, and therein he considered my
frame, but the less fine was paid at first, the greater
rent I must expect to sit upon afterwards ; perhaps,
the least terror the more doubts afterwards. I might
tell (saith she) long stories of the goodness of God
in discovering to me the infinite evil of sin, giving
me to mourn over it, quickening me to doty, espe-
cially to make sure work about my foundation,
enabling me to close sincerely with Jesus Christ,
which I think I have done as well as I coo Id, though
never so well as I would. When God gave me some
enlargements in holy duties, I rested much in them,
and counted upon comfort and assurance ; when,
alas ! I was not at all ready for it. But oftentimes
my secret duties were more long than fervent ; more
external than internal." She complained to one of
her sisters long after, that she found it was possible
to lose much time even in the closet. Those that
were intimate with her, could not, however, but ob-
serve, not only how constant she was to secret wor-
ship, and how she abounded in it, but what a dis-
cernible pleasure and delight she took in it.
In the sixteenth year of her age, she was admitted
to the Lord's supper, February, 16d4, and with a
great deal of satisfaction both to herself and her
946
MEMOIRS OF MRS. HULTON.
father, joined herself to the Lord in an everlastinc^
covenant never to be forgotten. After the second
time of her approach to that ordinance, she made
this remark of her spiritual state : ''I now fell into
a very dall and lifeless frame. Drowsiness prevail-
ed much : it was very grievous to me, and after many
foils by it, I resolved, with tears, never to yield to it.
How I got out of this frame I cannot tell, but this I
know, that it was the work of the grace of God. It
was a great hinderance to my progress in religion,
that I did not open the case of my soul to those that
were able to advise me ; which proceeded from my
reserved ness, and has cost me dear. But this I did
seriously promise to one that will be a witness
against me if I lie, that whereas there are those who
make excuses for non-attendance at the gospel-feast,
I will not be excused/' Afterwards she thus writes
— '* I was very full of complaints, and empty of
praises. I had great supports, but few suavities ;
some sweet sabbaths and sacraments, but very many
damps to my joys. Sin was exceedingly odious to
roe, and I remembered, with shame, how I had
«tiflcd convictions, and how careless and indifferent
I had been in matters of religion ; how pride and
passion had most easily beset me ; and how often
God had called by his word and I would not hear.
The place where I was planted was a vineyard, but
It grieved me to think how I bad cumbered the
ground by my barrenness ; yea, brought forth wild
grapes by relative miscarriages, and other sins, both
of omission and commission. Blessed be God, that
which I did I allowed not ; with my mind I served
the law of God, and delighted in it after the inner
man. I esteemed holiness above any thing in the
world, and had chosen God for my portion. I smart-
ed greatly for some tongue-sins ; some untrue words,
though not devised, yet spoken in haste through in-
advertency, were as a sharp sword in my bowels, and
ray bones were broken through my own carelessness.
The spirit of bondage long prevailed sadly ; it can-
not be expressed what straitness of spirit I found ;
how the wings of faith were dipt, and how the temp-
ter conquered me. But when the sorrow of my spirit
even tied my tongue, yet I loved to be alone before
God, to be looked on by him ; and many a time hath
he had pity. I cannot say that ever he was wanting
to me, but made all grace to abound towards me.
His word has been a means of conviction, of quick-
ening, of comfort to me many a time, and I have
found it sweeter than honey or the honey-comb. He
restored my soul, he led me in the paths of holiness
for his name's sake. It pleased God, some time after
this, to make me more than ever sensible of the in-
sufficiency of my own righteousness to justify me,
and to show me my need of Christ, and his fulness ;
so that I counted all things bat loss that I might
win Christ and be found in him. Thus did the Lord,
many a time, wait to be gracious to me, when I was
like him who said, Why should I vffii for tAe Lord
any longer ? At length the Holy Spirit, who came to
convince the world, was pleased, (as at a certain
time I was verily persuaded) to convince me of these
ten things : viz.
'' 1. That God is my chiefest good, and that to
know, love, and serve him, is my honour and happi-
ness ; the greatest I am capable of.
'' 2. That Jesus Christ came into the world to save
sinners; that he is able and willing to save me,
and there is salvation in no other.
*' 3. That religion is the most amiable, pleasant,
and beneficial thing in the world.
** 4. That much of the power of godliness consists
in the great duties of self-denial and mortification.
*' 5. That I have sinned and come short of the
glory of God, and am undone without Christ.
'< G. That the favour of God is better than life.
'* 7. That sin is the worst of evils, exceeding sin-
ful ; an evil and an only evil.
** 8. That there will be no getting to heaven with-
out much pains and difficulty.
*' 9. That I shall never be a loser by doing my
duty.
«10. That I am infinitely obliged to God, who
hath wrought these things in me*"
** Now," saith she in her papers, '* I fear I did
every day act contrary to these convictions, not keep-
ing up a continual watch over myself; bat com-
monly my daily failings passed not without sad re-
flections. I was solicitous to make sure my being
joined to the Lord in an everlasting covenant, and
thereupon I did vocally do it in Mr. Alleine's form of
words ; and did also subscribe with my hand to the
Lord, which remains as a witness against me if I
be false to it. Renouncing the world and the flesh,
I did cleave to God in Christ alone as my sovereign
Lord and Ruler, my chiefest good and highest end ;
and I never repented it, only that I did it no better.
God was pleased sometimes gently to correct me by
distempers of body, but in much mercy ; for I had
been as a bullock unaccustomed to the yoke, know-
ing neither how to want, nor how to abound ; yet
now I see he works all for yood, and do purpose, by
his grace, to be well pleased with every thing that
happens to me, because it is the will of God."
In a paper written in the year 1688, she thus men-
tions the advantages of her education : — " I was
bom of one who had the honour to be of that office
who are the messengers of the churches, and the
glory of Christ ; (2 Cor. iii. 13.) a labourer in the
vineyard, though thrust out by men, yet at work in
season and out of season ; and being it was so, my
education was accordingly, in the nurture and ad-
monition of the Lord."
<' As I grew up I havti strained at gnats and
swallowed camels, often falling into sin. I did not
prefer the word of God's mouth to my necessary food.
MEMOIRS OF MRS. HULTON.
947
My own iniquity prevailed, that is, flesh-pleasing in
food and apparel, and sinful bashfalness in profit-
able qaestions/' '^ Yet," she adds, ** one evidence
of my love to God is love to the sabbath day. It is
the best day of the week to me. I am glad when it
draws near ; I feel the want of it before it comes.
Another evidence is, mean thoughts of the world :
my age exposes me to the contrary temptations : but
whom have I in ketnen but thee ? and I would get
above it. The promise-performing God has begun
to perform that promise to me, (Romans vi. 14.) Sin
ikail not have ttominion. Pride, that tympany of the
sonl, by the applications of the heavenly Physician,
is begun to be cured, though but begun. Psalm ciii.
2. Who healetk all thf diseases. Vain thoughts com-
pass me aboui Uko bees. I am stung with them. My
pride appears in my thoughts, pleasing myself with
my own sayings and doings. O that I could say as
David, Ps. cxxxi. 1. Lord, my heart is not haughty"
She observes once after a sacrament, '< I thought
that the apostle's method was taken. Let a man
txemiM himself and so eat ; yet dull, lifeless, and
unbelieving.*'
'* March 28» 1689. I was very proud, given to
pleasure, with the neglect of God ; and it does find
me out ; for they that observe lying vanities forsake
their own mercies.*'
She mentions her father's particular advice to her
to look to secret duty. Keep up that whatever you
do, nothing will prosper without it ; all g^ace grows,
as love to the word of God grows.
This collection of her experiences she drew up
when she was about nineteen years old, but, I be-
lieve, never any one beside herself saw it, or knew
a tittle of it till after her death. For the top of her
ambition was to be accepted of that God who sees
io secret Any one that hath read these lines, which
were the easy and natural product of her' pen, and
of a piece with her discourses, will say there is
something more in them than is usually found in
such tender years, and will wish she had been more
large and copious in the account.
She wrote also her father's exposition of the Scrip-
tores in the family very judiciously, and made use
of them in her private reading of the Bible. She
gaTe befself much to the reading of good books, yet
not neglecting the useful employment of her sex and
place. Mr. Clarke's last volume of lives she read
again and again with much pleasure, and was well
versed in it : and ready, upon all occasions, to pro-
duce pertinent and profitable passages out of that
and other good books for the edification of others :
she was able, with the good householder, to bring
out of her treasury things new and old. She made
a large collection, in writing, of what she met with
most remarkable in her reading.
How amiable and exemplary her deportment was
in all relations, as a daughter, as a sister, as a
3 p 2
friend, they who knew her can easily bear record :
and, though it never appeared to the discouragement
of the rest, yet it could not but be discerned that
Mr. Henry had a special dear love for his little
Nancy, and sometimes said she was the diamond in
his ring.
In the twentieth year of her age she was married
to Mr. John Hulton, a tradesman in Chester, April
26th, 1688 ; and she was equally yoked. Take the
account of that turn of her life in her own words, in
the continuation of the afore-mentioned papers : —
** After nineteen years' barrenness in the place
where I first sprung up, God was pleased, by his pro-
vidence, to put me into the married state, and trans-
plant me into a new soil. It was an affair I thought
of great weight, and I was much afraid of seeking
great things for myself in this world therein. When
I press it upon my conscience, I cannot bat ac-
knowledge that I did therein commit my way unto
the Lord, and did lay myself before him as white
paper, for him to write his will upon me ; and ac-
coidingly, his providence brought it to a comfort-
able issue, after much distraction of mind about
it."
April 21, 1688, (a few days before her marriage,)
she thus writes : — <' I did set myself before the Lord
to repent of all the sins of my single state ; and if
sin were never bitter before, I think it was exceed-
ingly bitter then, and, throagh grace, I did then
renew my bold of God as mine."
Soon after this, she removed to Chester. '' That
morning," she writes, " reading alone, in course,
(Exodus iii.) of Moses's objections against going on
God's errand, I was much comforted by God's an-
swer, V. 12. Certainly I will be with thee. Applying
that word to myself was very refreshing. Some time
before this, reading Genesis xxviii. concerning
Jacob's vow, it affected me, and I then, with some
seriousness, entered into a solemn promise, that if
God would be with me, in that present way, and
provide for me, and make the issue comfortable,
that then he should be my God ; creatures should
not have the throne in my soul. I would be more
watchful against sin, and be more diligent and care-
ful in his service."
Some weeks after her settiement at Chester she
thus writes, under the foregoing record of her solemn
vow : — *' Because deceit lies in generals, and be-
cause after particular foils by temptation my con-
science reproaches me that it was for want of reso-
lution, I now, in God's name, go forth resolving, not
only in general to serve the Lord in holiness and
righteousness before him all the days of my life, but
particularly, in the strength of Jesus Christ, I resolve
against the following sins :— fiesh-pleasing and in-
ordinate appetites ; passion and frowardness ; drow-
siness and weariness in the worship of God ; despis-
ing others ; thinking or speaking ill of any ; self-
948
MEMOIRS OF MRS. HULTON.
conceit and pride ; a lying tongue ; all injustice in
the calling wherein God hath put me ; discontent
in the condition allotted for me.
" I do likewise, in the same strength, resolve upon
the following duties :— self-denial ; meekness ; live-
liness in duty ; reproving when there is opportunity ;
humility, and low thoughts of myself ; truth, equity,
justice, and charity : in general, making conscience
of all God's commands.
Thus she set out in her new condition, and how
strictly^ she adhered to the rules she laid down was
very evident, as far as could fall under the observa-
tion of others. Some time after, she thus writes : —
*' Because, through the necessity of my outward
affairs, my secret duties are commonly limited and
contracted more than formerly, I have been ready to
fear that I have declined in grace, and left my first
love. I am sensible of the prevalency of unbelief,
and of God's withdra wings ; but, though he slay me
yet will I trust in him. I have this day promised
seriously, to spend some time every day in converse
with God. I see in a trade the shop must bo con-
stantly attended, though, perhaps, for some time no
profits come in ; so the trade of religion must still
be followed, though there be not, for the present,
any sensible comfort and benefit. In this place
where God hath set me, he doth require of me,
'' 1. That I get much knowledge and grace, be-
cause I have means for getting them.
*< 2. That I be very humble, because my gifts are
small, and my attainments pdor, graces weak, and
failings many.
'< 3. That I be ready for death, because I see many
funerals. And because death at a distance did not
affect ine, it pleased God to bring it nigh me in the
death of a near, and that a very dear, relation, viz.
sister Henry, February 14, 1688-9. The quarrel
God seemed to have with me therein was upon the
account of relative sins, and the omission of rela-
tive duties ; whereupon I endeavoured to repent
of them, and renew my covenant in that matter.
And because that providence did not do the work
for which it was sent, shortly after, another dear
friend whom I loved as my own soul, was sud-
denly taken away (Mrs. Bradbury) ; the circum-
stances of her death being such as I was near falling
into myself, viz. child-bearing ; it did much affect
me with cares and thoughts about another world,
which had been too little minded by me. After this
providence, I was threatened by the illness of my
dear mother ; upon her recovery, my sense of the
mercy obliged me to promise to be more freely will-
ing to resign to the will of God another time ; and
surely there is all the reason in the world, when the
great God condescends to grant my request, that I
should say. His will be done. Sin hath much pre-
vailed. Omissions witness against me, and a con-
stant remissness in my walking. I cannot answer for
one of a thousand ; bnt^help is laid upon one that
is mighty."
She became a mother, July 99, 1689, (but the
child died in the birth,) on which providence she
thus writes :— '* A day never to be forgotten ; wherein
I felt the bitter fruits of the sin of my grandmother
Eve ; that part of her sentence being fully fulfilled,
/ will greatly multiply iky sorrow. In sorrow iiau
shalt briny forth. The peril and danger was much
greater than ordinary ; so that, as the Lord llvcth,
there was but a step between me and death. My flesh
and heart were ready to fail, and friends ready to
despair ; but God became the strength of my heart
and my portion ; and I trust he will be so /or ever.
But, behold, what have these sheep done? The
innocent I cannot say, but the less guilty, must die.
O Adam, Adam ! what hast thou done ? My com-
forts are taken away before 1 had well received
them. Was it all lost labour? Surely no; 1 have
good hope that heaven is something fuller for my
babe. I shall go to her, but she shall not return
to me. My God is instead of all to me; and
were he not mine, sure it were impossible to bear
up without sinking under those pains I endured, but
the mercy swallowed up the affliction, and rejoicsed
against judgment. I often promised to love him,
and to live to him ; and I do it once more."
From the consideration of this event, coDceming
her first child, she hath sometimes said, ^' What
need mothers have to pray for their children before
they are born ! "
Her next remark is, April 36, 1690. " I sickened
of the small-pox, and though in perilous circum-
stances, yet was wonderfully brought through them :
when I had received the sentence of death within
myself, surely the Lord was ready to save me ; and
the mereies, the sweet meroies which I experienced
in the affliction, I shall never forget.
*' I may truly say, with David » Unless thy law kmd
been my delight y I should then have perished in mine
affliction. But God doth seem by his providence to
call me to be heavenly minded ; to be more humble ;
to take up with him as my happiness ; to be less
afraid of death ; to abound always in the work of
the Lord. Thou hast in love to my soul delivered it
from the pit of destruction, for thou hast cast all my
sins behind my back." Isa. xxxriit. 17.
In this illness, when she was asked how she did,
her usual answer was, " I shall be well."
June 29, 1091. " I received,'' she writes, *^ spe-
cial merey from God, in answer to prayer. He was
to me a present help, and did not only spare, but
multiply, and gave me a living son, or rather, lent
him to me for a while : and I have resigned him and
myself to the will and disposal of our heavenly Fa-
ther. How great is his goodness, and how great
\s his beauty ! Zech. ix. 17. I look upon every sin,
after such a mercy as this, to be more deeply aggra-
MEMOIRS OF MRS. HULTON.
949
Yated than before. My gpreat unprofitableness under
the means of grace, is that at the serious considera-
tion of which my heart doth even melt, and my spi-
rits sink ; finding^ comfort in that Psahn, (ciiL 12.)
At far M the tmst t* from the wtst^ so far haih he
removed my iramgressiont from me ; I thought, with
joy, if it were so good for me to have my transgres-
sions removed as far as the east is from the west,
how much better would it be when they shall be
removed as far from me as hell is from heaven."
On a sacrament day, May 6, 1094, in which it
seems she had more communion with God than
ordinary, she thus writes : ** Forget not ever, O my
soul, the sight that thou hast had this day from
Pisgah's mount of Canaan^s land. What shall I
render to the Lord ? I have, at the Lord's table,
seen my Redeemer as he was in his blood and suf-
ferings; but shortly I hope to see him as he ii,
though not aa I am. See to it then, O my soul, that
thou purify thyself, even as he is pure/'
May 5, 1G95» she writes thus : '* This last month
past I have received great mercy from God in the
recovery of both the children from the small-pox ;
the one brought into great peril, the other brought
through imminent danger, by a fever which seized
him about three weeks after the beginning of the
small-pox. What shall I render to the Lord for his
great benefits? He^hath been trying me whether I
coald freely give up my children, which. I hope, I
having done, he turned the scale and restored them
to mc. God having corrected me by the child's
relapse, my own heart condemneth me for my own
backslidings. Oh that now I might remember
whence I am fallen, and repent and do my first
works ! I have been this day showing forth the Lord's
death, and renewing my covenant with him : surely
it is meet to be said unto God, < I have borne chas-
tisement, I will not offend any more.' Amen, Amen."
November 19, 1695. In her confinement, after the
birth of a child that died when nine days old, she
thus writes : " God hath of late been proving and
trying me, to do me good in my latter end. I looked
for peace, but beheld trouble. My house hot made
to grow ; but the Lord who gave, quickly took away
again ; adored be the name of the Lord. And now,
what doth the Lord my God require ? My greatest
concern is to improve this providence. God hath
(and so have I) been calling my sin to remembrance,
that I may be humbled under his mighty hand, and
cleave closer to him in love, dependence, and reso-
lation ; for even this is performed for me : and what
have I to show now for my interest in him and rela-
tion to him ! Is not my hope a groundless hope ?
I do not ground it upon myself and my own right-
eoasness, but Jesus Christ is he, concerning whom
I say. Whom have I in heaven but thee ?**
March 1, 1096. '' Dare not, my soul, to deny that
thoQ hast this day met with thy God at his tabic.
Silence, thou loud and clamorous unbelief. Never
open thy mouth any more. God is willing to be
mine, and who can say against it ? For, if be will
work, who can let it? Only remember, that having
received Christ Jesus the Lord, I must walk in him.''
Thus far goes her paper of experience, in which
she seems to have given vent to her thoughts when
they were more than usually enlarged. And if such
as this was her converse with God, it will be of use
to inquire what was her conversation in the world.
No^ to mention the common characters of all the
saints, which appeared eminently in her, nor the
careful discharge of the duties of her particular re-
lation, there are some things which have been
observed concerning her, which were peculiarly
exemplary and instructive.
1. That though she was so constant in her secret
worship, and took so much deljght in her closet
work, yet she ordered it with so much discretion,
that it did not interfere with nor hinder her from
any needful attendance upon her worldly affairs, in
the house or shop. Every thing is beautiful in its
season ; and there is a way of abiding with God,
and serving the Lord Christ in the particular call-
ing wherein we are called, as well as in his imme-
diate worship. The virtuous woman will look well
to the ways of her household, and yet not neglect
the ways of her heart.
2. That she was very industrious to promote the
family worship in all the parts of it ; contriving for
it in its season, that nothing might put it out of
time ; calling to it ; being ready to attend on it ;
and careful to prevent ail disturbance in it. If in-
ferior relations would thus do their part, it would be
a great help to the master of the family in the dis-
charge of his duty. In her husband's absence she
carefully and constantly performed all the parts of
family worship herself. It being their custom to
pray together morning and evening, she frequently
prayed with him. She prayed much for their chil-
dren, and carefully instructed them in the things of
God as they grew capable. Her tender care of two
orphans, the relations of her husband, which the
providenee of God brought into their family, was
very remarkable, especially her great concern for
their spiritual welfare.
3. That she was very few of her words, not only
in making of bargainn, but in her converse, iwift to
hear and slow to speah ; but when she did speak it
was with wisdom, and to the purpose. She was like
the still waters, which run deep but make no noise.
One might observe in all her discourse, that she
thought twice before she spoke once ; and so pre-
vented a deal of that guilt and grief which attend
the multitude of words. Her speech was always
with grace. She breathed forth a religious air in
her common converse ; and usually expressed her-
self in her converse with her friends in Scripture
950
MEMOIRS OF MRS. HULTOK.
language. The word of God dwelt richly in her,
and, by the divine blessing on her great diligence
in reading the Scriptures and other good books,
(which was her daily practice,) she acquired a good
stock of Scripture knowledge ; out of which trea-
sury she readily brought forth things new and old,
which rendered her conversation both pleasing and
profitable.
4. That she preserved an evenness and composure
of spirit under all events ; one should seldom or
never see her ruffled or disturbed by any provocation,
lifted up with any joy or cast down with any sorrow ;
but, whatever happened to weigh down one scale,
her wisdom and grace suggested something to put
in the other scale to keep the balance even. Upon
the death of her father, an affliction that went so
near her heart, how calmly did she apply those words
of Thomas to his fellow-disciples when Lazarus was
dead. Let vs go and die with him.
5. That she was very cheerful ii^her converse, and
was far from that sourness and melancholy which
some good people indulge themselves in, to the
reproach of their profession ; she made it to appear
that she found the ways of wisdom pleasantness.
6. She was very charitable to the poor, and
stretched forth her hand to the needy. She was
always very careful not to make' the poor at her
door stay long for their alms, for in that time, she
would say, they might get another alms elsewhere.
She loved to visit tlie godly poor, when they were
sick, and discourse with them, and relieve them.
She was one that devised liberal things, and sought
opportunities of doing good.
7. On the Lord's day she commonly had her heart
much enlarged in rejoicing and thanksgiving, and
she used to refresh herself much on that day with
singing of psalms alone at the time of vacancy from
other duties.
8. She was very forward to promote works of piety
and charity, and to stir up others thereto. Her zeal
herein provoked many. She delighted in opportuni-
ties of showing kindness to others, and was very
courteous in her behaviour towards all.
9. She was very frugal of her time, and was ob-
served by those about her to be continually em-
ployed.
SOME SAVOURY USEFUL PASSAGES, GLEANED UP
OUT OF SOME OF HER LETTERS TO HER RELA-
TIONS AND FRIENDS.
To a gentlewoman, under some doubts about her
interest in Christ, she thus writes :— '* I know not
what is better for a man when he is out of the way,
and is convinced of it, than to turn back and get as
fast as he can into the right way : if thou art per-
suaded thou art not yet in Christ, give up thyself to
him quickly in a marriage covenant The word 15
nigh thee to direct thee ; the throne of grace is nigh
thee, and to it thou mayst draw near for assistance.
I believe there is nothing God is more willing to
g^ve than his Spirif
Upon the occasion of a marriage in her father's
house, she hath this observation in another letter :
*' She that is married careth for the things of the
world. Indeed, her opportunities of doing good will
be more than they were, but of getting good less.
It is more blessed to give than to receive. I find, as
to myself, that a Httle thing abates my seal and
flattens my spirit in duties, which makes me fear
the snares of the world. It is an enemy to our
souls and our gpraces, to our duties and to our
comforts, to our holy living and to our comfortable
dying.''
She had a tender sense of sin, as appears by this
passage in a letter to the same person : " Indeed, it
is difficult to be sensible of sins we think small;
they are like knots in a fine thread, or hair, hard
to untie : greater sins, like knots in a rope. I am
greatly afraid of open presumptuous sins, sach as
may break my peace as long as I live. I may fitly
compare myself to a body full of ill humours: though
a sore in one place is seemingly healed, yet it breaks
out in another ; so when I am better in one respect
I am worse in another."
Her mean opinion of herself she expresses in
another letter to the same person : '* Should I go
about to tell you how bad I am, it were more than
I could do ; surely I am ready to go out of love with
myself every day : there is some shift to be made to
flee from other things that molest, but not from one's
self. Really, Madam, religion is the most amiable
thing in the world. If I could be very good, and
yet think myself bad, how well were it."
In another, she thus writes about meditation : " I
confess I am too little acquainted with it, especially
the practical part, which is the sweetest. As to what
I have tasted, I cannot tell the one half of the sweet-
ness of it, and many times I have found more of
God therein than in prayer; before I can fix there
is some preparation necessary, and many a chain of
vain thoughts to grapple with, which do often pre-
vail and rob me of all my meditating time. As to
my helps in it, my God is he that worketh both to
will and to do. What more unruly than the thoughts?
it is very hard to govern them! 1. I find a fixed
heart a great help ; the contrary I find a great hin-
derance ; now where shall we find this, but whence
every good and perfect gift comes? 2. An heart
like the treasury of the good householder, wherein
are things laid up both new and old. There must
be knowledge to furnish us with matter. It is easier
to know what helps there are than to find ourselves
holpen by them. Most of my meditations are con-
MEMOIRS OF MRS. HULTON.
a5i
fused and torn ; sometimes some attribute of God
is the subject of them, as his wisdom, power, holi-
ness ; sometimes some sin, some scripture," fcc.
To her eldest sister,* who was married, she thus
wrote : — ** I am so well acquainted with myself as
to know I am very unfit for the condition thou art
in, and hast so much comfort in ; the conditions are
as the persons arc. I sadly fear displeasing God, or
doing any thing which will wound conscience. I
am ready to think there cannot but be more hinder-
ances in our preat tusiiuss in that condition than in
my present condition. Dost thou not find it so ? If
it be not foi^e glory of God, I hope something will
be thrown in the way to hinder it : for, however it is,
God is good. It is no small comfort to hayc infinite
wisdom and power engaged for one's good."
To another dear friend : — " I fear thou hast too
good an opinion of me, which makes my work more
dilTicalt to beat down myself. Be not guilty of
blowing up that bladder which is so apt to fill of
itself. I shall take it as a part of friendship if thou
wilt chide, instruct, and counsel me. Pot thyself
in my case. Thus far I am determined, and no far-
ther, namely, to be guided by infinite wisdom. I
heard something suitable to-day from Psalm xxv.
He will teach sinner t : within that number I come,
if not within the latter. The meeh will he guide. Be
thou a ferrent intercessor for me at a throne of
grace; and pray meet me there at six o'clock oh
Saturday night, if thou canst conveniently. This
morning I met with a suitable promise, Isa. Iviii.
\\, And the Lord shall guide thee continually ^ and
iatisfjf thg soul in drought, and make fat thy bones ;
ertd thou shalt be like a watered garden, and like a
fpring of water whose waters fail not: for the fulfill-
ing of which to me I have no desert to plead, but
divine mercy, goodness, and faithfulness; and is not
that sufficient ? Who but a fool will be in want of
any thing, when he may have it for asking? I cannot
but reckon it one of the greatest of my earthly
blessings, that I am the child of such a family, a
branch of this vine : and have often acknowledged
it as a great mercy, that as I was the youngest, so I
thought the most likely to stay longest here ; and
who knows but I may ? I desire to trust God, how-
eTer it be : the seed of the upright shall be blessed.
Though myself I think unworthy, yet I am come of
pareuts that are in covenant ; but this will not save
me, unless there be a principle within ; it is encou-
ragement to think that the smoking flax shall not be
quenched. Mr. Vines f observes, *That Christ
would not have them drowned whom he calls, O ye
of little faith/ Matt, viii."
To the same bosom-friend she writes, " I have not
taken the world for my portion, and I think I have
been made willing to take up with little of it for my
* Mrs. Savage.
* A learned and excellent divine, who died a. d. 1655. See
passage. In my father's house the lines are fallen
unto me in a pleasant place, and though I never ab-
solutely resolved against a removal from it, yet I
cannot but have dreadful apprehensions concerning
it ; the proposal of it hath occasioned mc many a
troublesome thought, and is like to do more. I am
passive : delay in some cases is dangerous, but here
desirable. Rebekah's relations. Gen. xxiv. 55. said.
Let the damsel abide with us a few days, at least ten.
But I was pleased to find it in the margin, a full
year, or ten months. Sure that is a quiet and de-
sirable world, where there is neither marrying nor
giving in marriage : of what little avail will it be
there whether we were here single or married ! My
desire is to depart, and be with Christ, which I am
sure is best of all. Dost thou see the providence of
God going before me ? A standcr-by may see more
than a person concerned. It is very comfortable to
have that to plead which Jacob had when in trouble,
Gen. xxxii. 9. The Lord which saidst unto me. Return.
The Urim and Thummim is now abolished, we must
expect direction in an ordinary way: who hath
known the mind of the Lord ? Certainly this is his
mind, that we should live to his glory ; this is his
will, even our sanctification, and it should be ours."
To the same gentlewoman, her dear bosom-friend,
she thus expresses herself before she was married : —
*' Thou art writ upon my heart in capitals easy to
be read, as those that converse with me may see ;
thou hast given me the right hand of fellowship in
holy ordinances, but hadst thou seen through me,
surely thou wouldst not have suffered me to sit so
nigh thee ; was there ever such a mispender of time,
such a triflcr away of opportunities, as I am ? When
thou tliinkest well of me, thou seest me not in my
own clothes. I am much afraid of getting hurt by
the good opinion thou hast of me. Thou seest in
my book the fulfilment of the Scriptures, Isaiah xliv.
5. O that thou couldst see in my life the fulfilling
of my own engagements ! It is easier to vow than
to pay, but it is great encouragement to think that
God is a covenant friend. He is not so to every one.
Who are we that God should take us into covenant
with himself ? It is not because he hath need of us,
but because we have need of him. And must cove-
nant people walk'as other Gentiles? Surely no !''
Soon after her marriage she wrote thus : —
** I scarce know yet where I am, but this I know,
that I am under the care of my heavehly Father. It
is now come to the trial, more than ever, whether I
make conscience of duty or no, I mean my secret
duty. When I had larger opportunities for it, I
could not for shame but, at least, seem to improve
them, though, alas, what lost time was there in the
closet which others thought not so! It cannot but
be bitter now. Yet I would not for something have
Clarke's Lives, Tol. p. 4a and Brook's Lives of the Puritans, vol.
iii. p. 330.
952
MEMOIRS OF MRS. HULTON.
all andone that hath beea done there ; bat I wish it
had been done yiter. Blessed be God for the Re-
deemer that is come to Sion to turn away ungodli-
ness from Jacob ; as it is quoted, Romans ii. 26.
though it is otherwise, Isaiah Hi. 9. My thoughts
are very much of dear parents, and brothers and
sisters ; but there is danger lest, if I think too much,
I should be discontent with my present condition,
which is best for me. I have seen a little more of
the world than I had seen a little while ago, and,
truly, there is nothing in it which affords solid com-
fort and satisfaction to the soul. One sight, by faith,
of the lowliness of Jesus Christ, is enough to make
one out of love with every thing else in comparison
of him."
Upon the death of Mrs. Bradbume,*she thus wrote
to a dear friend : — *' As was her way, such was her
end, even peace, submission to the will of God, re-
joicing in Christ Jesus ; expressed in such language
as this, — ' None but Christ, none but Christ, he is
my all in all.' Thus did she go triumphantly to
heaven. I shall never forget her whom I so dearly
loved ; her death made some impression upon this
rocky heart of mine. If this be done to the green
tree, what shall be done to the dry? Sure it should
make me think more of heaven. We used to fancy
to ourselves how our friends and acguaintance, that
are at a distance from us in the world, do live ;
though we never saw how, yet, from what we have
heard, we imagine what they do; what company
they have, what privileges, &c. And what a happy
state do I imagine the soul of my dear friend to be
in, whose face always shone, and yet was covered
with a veil of humility. It is some comfort to me,
that as I loved and delighted in her company here,
so I shall enjoy it refined for ever. Though friends
fail, yet God is the strength of my heart, and my
portion for ever. As to myself, I might be useful in
the world if I had a heart according to the price in
my hand. Indeed I have lived at ease in Sion, as it
speaks mercy ; I wish it might not be said so of me,
as it speaks a sinful frame. I have been ready to
say, My mountain stands strong, I shall never be
moved : when it is but God's hiding of his face, and
I shall be troubled. When friends are gone, the
sting of affliction lies in the reflection upon my mis-
improvement of them whilst with them. Let us
therefore redeem the time, because the days are
evil. The world is certainly nothing, and nothing-
ness is all that is in it. Continue to pray for me
for all things that may be suitable : spiritual mer-
cies cannot be unsuitable. I pray, forget not in
all your enjoyments to enjoy God as the gladness of
your joy ; for what is all without him but vanity
and vexation? Even ordinances themselves are
dry and sapless unless he fills them, though there is
• Memoirs of Mrs. Savage, p. 31,
the likeliest place to find him : more cf God, but
not more than God, we should seek for. It is very
comfortable, methinks, when with new acquaintance
we meet with those that are travelling in the same
road with us, and aiming at the same ultimate
end.
It is sure God hath his remnant every where, and
heaven will not want inhabitants, though such un-
worthy wretches as I come short through unbelief.
You are singing of mercy and judgment, we are
mixed ; therefore providences are so towards as in
this world, a gleam of peace to fit us for a brant of
trouble, that we may not settle upon our kes. Where
you are you learned to know what David complained
of, when he sojourned in Meshech, and dwelt in the
tents of Kedar. In such a place there is good to be
done where there is none to be gotten : and there is
this advantage to it, that by doing good we get good ;
by kindling others our own hearts will bum within
us, and who knows whether you may be cast there
for such an occasion as this V*
To another of her sisters, upon the death of ber
sister Henry, in the year 1689, she wrote thus : —
*' There were few families so little acquainted with
the scourges of divine Providence as ours was ; but
now the days of visitation are come, and coming
more and more. These are teaching providences ;
should we not learn obedience by them, passive
obedience, lest the next furnace we are cast into
be seven times hotter? It would, I think, be a
greater affliction to have such relations as are with
us our grief and burthen, whilst with us, than it is
to have those that were our comfort taken from ns.
We must consider that God hath a greater interest
in all our creature comforts than we have ; they are
but lent us, and he may call them when he hath
occasion for them ; and who are we that we should
contend with him ?"
To her sister in the country : — " I rejoice to hear
of the continuance of your welfare ; the same that is
good is still doing us good, and loading us with his
benefits ; we must not expect that our health and
prosperity should always last Shall we receive
good and not evil also, forasmuch as we do evil and
not good ? If we could learn this good lesson in the
enjoyment of our creature comforts, to enjoy God in
all, and in the want of them, to enjoy all in God, it
would thereby appear that we lived by faith. It is
difficult to learn how to want, and it is no less so to
learn how to abound.*' In a time of affliction she
thus writes : — ^' 'Tis pity that prosperity should do
us hurt, for no aflUction for the present seems joy-
ous, but grievous ; and if the heart had been duly
humbled by constant mortification, ai\(d inured to the
cross, these outward afflictions would not have been
so hard to boar/'
MEMOIRS OF MRS. HULTON.
&63
Upon her recovevy from tbe small-pox she writes.
-*•" I write to let yoo know that I am going from
strength to strength through the divine goodness;
yet reprieved, because not ready for heaven. Help
me to praise Crod for sustaining and delivering mercy,
aad also to pray that I might greatly profit by this
Tisitation, that my God may not complain that yet I
baTe not returned unto him. I cannot but acknow-
ledge with thankfulness the interests I have in the
love and prayers of good people here, though un-
worthy of it,"
At a time of public trouble, she writes : — '* It is a
mercy there are not fears within, as well as fight-
ings without ; though, truly considered, public ca-
lamities were worse than personal, yet, commonly,
personal do more affect ; — ^when the sword doth not
depart from the house, as in David's case. It is
an excellent thing to have a God to trust to, espe-
cially an interest in Him in whose hands our times
are ; not only events themselves, but the seasons of
them. I find nothing more prejudicial to me than
distrust, both in reference to the concerns of the
sool, and of the body also. I hope to see you shortly,
bat wives mast be hovsewwes, and sometimes shop-
mvts, as I know who. I find it hard to turn into a
closet Let not thy farm, nor my merchandize, be
binderances to us in the way to heaven. The visiting
of several sick and afflicted friends takes up a great
part of our evening time now : we must not expect
to be ourselves exempted from chastisement; the
best we can expect is to have them from a Father —
in measure and in mercy. There is no greater or
better ground of hope than the truth and faithful-
ness of God, for that cannot fail ; all the question is.
Whether we can lay claim to the promises ? He is
in a sad case that must be miserable if the word of
God be true, and he is as happy that must be so if
the God of truth be true. Who shall separate us
from the love of God? The children of Israel, in
their march towards Canaan, removed out of tlie
wilderness of Paran : in the world we go out of one
wilderness into another, but the Cmiaan is before us.
I am now at Elim, where there are twelve wells of
water, and threescore and ten palm-trees ; led into
green pastures and fed beside the still waters. The
onlj trouble is my unprofitableness, barrenness,
leanness, non-proficiency. It is easier to complain
than to amend. I know you rejoice with us when
we rejoice : that you may do soryou must know how
it is with us ; — ^as yet, health and peace are continued ;
the nursery prospers, and the little ones ; angels watch
over us continually ; the tediousness of nursing we
owe to sin ; that which sweetens it is the hope that
some of our children may glorify God in the world.''
And in another : — " The nurseries continue to
prosper, thanks be to Him who comforteth us as one
whom his mother comforteth. I am glad to hear
jou have this breathing-time. Our heavenly Father
is, we see, slow to afflict, but swift to show mercy ;
long in forbearing, not long in contending. If it be
that he is preparing to strike, we should prepare to
be stricken : what ! shall we receive good, and not
evil ? Faith and patience are the two great bearing
graces which are necessary in a time of peril. Base
distrust is a sin that doth most easily beset me, either
of God's power or will ; neither of which can easily
be questioned ; for is any thing too hard for God ? —
or is his meroy clean g^ne? No, no; O pray for
more faith I I cannot but pity your frequent sab-
baths spent at home, while we have the manna at
our tent-door; but remember that the careful Father,
if there be no school near, will teach his child at
home, rather than he should not learn ; so will the
blessed Spirit, the great Instructor, do the work
himself, teaching his people to profit ; and, if he
doth it, it will be well done; for assuredly, if he
be not filling the ordinances, they are but empty
breasts ; if he pass by and do not speak, thero is no
meeting. O that we had more of God ! not moro
than God, but more of him. Those same things you
beg for yourself, beg for me, especially for faith.
I have reason to believe (as Mr. Baxter said to his
friends) that God will sooner hear your prayers than
mine. In his funeral sermon, with the account of
his death, his humility and self-denial appear ad-
mirable, and make me think of that Scripture, If
ike righteous scarcely he saved^ where shall the «n-
yodly and sinner appear ? If he did nothing to boast
of, sure I have a great deal to mourn over."
To her sister in the country, with common tidings
and business, she intermixeth very pertinently such
lines as these : — " We need sometimes to be in heavi-
ness, we must look for it : herein is the heart de-
ceitful,— ^that we think we trust in God ; but when
creatures fail, we find by our failing, that we trusted
in them : you will not want spiritual supplies while
God is all-sufficient."
** To render good for good is no more than the
publicans do ; yet, alas ! how much evil do we ren-
der for good to him that is good, and doth good ! "
" Pray, pray that we may be found of God in
peace, without spot, and blameless. The time is
short, and therefore every opportunity ought to be
taken hold of for improving relations, both near and
far off, that that great talent of society may not be
buried in a napkin."
'* I have less thinking time here than you have in
the country. A solitary life I mightily prized for^
merly, but the great and wise God did not see it
good for me : my temper inclined me to it, but now
I can envy the outward condition of none."
" You would not envy my bare enjoyment of gospel
privileges if you knew how unprofitable I am under
them ; it is easier to spend a deal of time in the ex-
ternal performance of holy duties in the old road,
than to improve a little time seriously and profitably
954
MEMOIRS OF MRS. HULTON.
therein. If yon knew my sad declinings, especially
my great remissness in keeping my heart, you would
pity me rather than flatter me. Pride is a weed that,
in the soil of my heart, needs no watering."
** Poor sister Henry, upon the death of the child,
is sitting alone and keeping silence. The consider-
ation of her giving it up to God in baptism, when she
was asked by my father whether she could freely
do it, hath had influence upon her submission. Let
us in a day of prosperity be joyful, and think of a
day of adversity."
'< Is it any woader that dying creatures die?"
((
In this vale of tears we are full of complaints.
It is a bad sign that former afflictions have not done
their work, in that he is further testifying against
me by the sickness of the children ; when the staiT
and the rod will not do, the cart-wheel and the
thrashing instrument are used by him, who is won-
derfulin counsel and excellent in working ^ Isa. xxviii.
27 — ^29. I need not request your prayers, mostly for
divine teachings, that they may accompany divine
chastenings. They are bitter things when an interest
in covenant love is not clear, but He knows the way
that I take: when he hath tried me I shall come forth
as gold. Let not the Almighty put me in the furnace
and leave me there."
At another time : — '' It is a mercy to have such
comfortable homes as we have ; such relations, so
much health. O, how short do we come of the law
of thankfulness ; every one of God's mercies, even
the least, calls for more praise and thanks than we
return for them in general : to reflect upon my own
unthankfulness may make me humble. I desire
your prayers, as you have mine, for mercy and grace.
This is a vain world we live in ; time slips while I
hold my hand ; how busy, how diligent should we
be ; all will be little enough when we come to die !
I heartily sympathize with jou in the tediousness of
your nursery, but take heed of complaining as Re-
bekah ; — * If it be so, why am I thus V — why is this
child of promise so troublesome ? It comforts me as
to nursing inconveniences, that bringing up of chil-
dren, lodging strangers, and washing the saints' feet,
are put together as good works, 1 Tim. v. 10. Let
not evil tidings remove your fixed heart; though
when we looked for peace, behold trouble, did not
we agree for this — if need be, for a season to be
willing to be in heaviness? Our sympathizing with
each other is a little help, but, alas ! miserable com-
forters are we. I have sometimes been dejected in
remembrance of former zeal, forwardness, and fer-
vency in the good way, from which I fear I have
declined; upon which, once calling to mind that
Scripture did comfert, (Eccl. vii. 10.) Sag not thou
that the former dags were better than these, O, that
blessed book of God hath all in it I want! let us
study it more. What calamities hath sin brought
upon us, and yet itself we should count a thousand
times worse. It is easy to reckon up afflictions, bat
my sins and God's mercies are numberless, one of
which is the interest we have in the pity and prayers
of our dear friends. I may hope that all these things
are performed for me, and may gather hence, that
seeing the threatening part of the covenant is feel-
ingly made good in afflictions, the promising part
(Ps. Ixxxix. 30, &c.) will also : the same troth is
engaged for both, I rejoice to hear of your chil-
dren's recovery: are we like the one leper, who
returned to give thanks, or like the nine ? Times of
trial are times of gaining experience, for patience
works experience. We usually pray often for the
preventing the evils we fear, but seldom thanking
serves; sure the mercy, the God of the merer,
deserves as many praises as prayers. I find worldly
cares rightly compared to thorns, but one thing is
needful. My little girl is learning to walk, and
represents the weakness of the heart after it falls
into sin. It fears, faints, and flags. The heart's
deceitfulness is desperate: when in prosperity, I
have thought if I were in affliction I should be very
humble and contrite under God's hand; when in
affliction,— O, if I wgre delivered I should and would
be very thankful and obedient ! but it is neither so
nor so ; never may it be trusted in again."
Upon the death of her little one, at nine days old,
November, 1095, she thus writes : — '* It is easier to
answer you to your satisfaction, than to answer the
call of divine Providence, which sounds louder and
louder ; it requires more time than I now have to
tell you my need of chastisements, and God's wisdom
and goodness in choosing this rod to do it with.
My fruit towards him hath been untimely ; the breasts
of the promises have run waste ; I have not drawn
from them and been satisfied. It brings to my re-
membrance, as my own sin, so your affliction ; — from
the same hand, of the same kind, with the same
design of good to us. O, that I could improve my
present retirement in considering what the Lord my
God requires of me ! We should learn this by all our
disappointments, not to boast of to-morrow, for we
know not what a day may bring forth. It is no hard
usage that I should be diminished whilst others arc
increased ; for do not all things come alike to all 7
Nay, as many as our heavenly Father ioveth he
rebukes and chastens, and though it be a mighty
hand, and therefore good reason why I .should
humble myself under it, yet it is the hand of a Fa-
ther, which, whilst it is on to afflict, is under to
support ; and death itself shall not separate us from
the love which we have in Christ Jesus our Lord, to
whom be glory for ever. When I have been a few
days from home, I begin to think myself a wanderer
from my place, as a bird that wanders from her nest.
I wish I do not settle on the lees, being so much a
stranger to that sojourning state which Abraham was
MEMOIRS OF MRS. HULTON:
965
in in the land of promise. We arc changing^ oar
servants ; all changes are troablcsomc ; this world,
therefore, is a troublesome world, because so full of
changes : safiicicnt to every day is the evil thereof."
A letter which she wrote to one of whom she
heard something scandalous, taking care it should
not be known from whom it came,may be inserted here.
It
Mr.
** To ease myself, and, if it might be, to do
Tou good, is my design in writing this. I having
joined with you in gospel ordinances, cannot hear
of jour fall without fear and trembling. Very loth
I was to belieye it ; speak of it I may not, * tell it
not in Gath, publish it not in the streets of Askelon ;'
bat first to yourself, whom I cannot expect to inform
of that which you know not, but remind you of that
yoa do know, that the prevailing love of God in the
heart will no way consist with the love and liking
of any sin. Whoever they be that name the name
of Christ and do not depart from iniquity, I am sure
their profession will carry them but a little way, at
farthest but to heaven's gates : dissembled piety is
double iniquity, and shall receive greater damna-
ttoD. I do wonder how, and with what face, any
one can appear before God, among his people, in
solemn ordinances, that is yet resolved to go on in
sin. Consider, yon may deceive us that join with
joQ, but not him that searcheth the heart, and knows
what is in man. Is your spot the spot of God's
children ? It is true David fell foully, and I fear
some have encouraged themselves in sin by his
example ; but let them consider it was once, in an
hour of temptation, and it cost him dear. He came
home by weeping cross, and I believe he would not
for his kingdom have repeated the sin : after which
he had scarce a good day. Wherefore is his sad fall
recorded, but that all people may take heed of
entering into temptation, and watch and pray that
they may not ? Is it a light matter that religion is
so much reflected on ? By your means the blessed
name of Jesus Christ suffers. People say. Yea,
they are all alike ; whereas, God knows, as you
have opened the mouth of the wicked, you have
saddened the hearts of the godly, who mourn in
secret for your miscarriages. May I advise you,
Bay, doth not the word of God command you, to
remember whence you are fallen, and to repent;
and let your repentance be phblic, as your fall bath
been. There is yet hope if you return, but none if
you goon: there is a fountain opened for poor sin-
ners, to wash from sin and from uocleanness, but
then you must look up to him whom you have
pierced, and mourn, I know not what frame you
are in, but God knows. This comes from the true
love I bear to your soul, and the interest of religion.
which greatly suffers: ofTences do come, and will
come, but woe to them by whom they come ! Can
there be baser ingratitude than to make him suffer
6jf us who suffered so much for us ? Do you thus
requite the Lord ? Dare any come to the table of
the Lord for a cloak to vile practices ? O profound
madness ! Is the holy Jesus a pattern of sin ? Is
Christianity a bare name ? No, I will never believe
it ! What shall I say ? Return unto the Lord, for
you have fallen into iniquity : take with you these
words, and say, Take away all iniquity^ Hosea xiv.
2. I shall cease speaking to you, but not praying
for you, who am
" Your soul's friend."
When sickness had long been in the family (and
breach upon breach made) of a near neighbour and
rolation, she thus writes :— ** The hand of God is
going out against us ; his providence shows his con-
troversy to be great and long, and something more
than ordinary. Judgments begin with us, the dis-
temper spreads, and where it may end we know not ;
the dregs of the cup may yet be reserved for our-
selves : I cannot say but I have had fair warning,
and yet I have not gdt above the fears of death, that
king of terrors. It is a great attainment : I can
think of nothing future with so much certainty as
dying ; that great work, once to die/'
When her children had the small-pox she writes :
— '* They and we are in good hands ; it is a great
merey we are not singled out for some uncommon
and extraordinary judgement, but visited with the
same that many are tried with. I hope that you will
entreat for us that this affliction may not be lost''
Writing the news of one who died suddenly, she
added, — '* What need have we to be ready to die at
very short warning ! Desire sister Radford, though
she be abroad from her family, yet being there where
she is turful, not to be too thoughtful of home, as I
myself have sometimes been, when I found after-
wards that I was not so much missed, as through
my pride, and minding my own things, I thought I
was."
After the death of her sister Radford she thus
wrote to her sister Savage : — " The good tidings we
have had of your safe delivery, (which was the next
day after her sister Radford's death,) and that God
was to you a present help, and both root and branch
are spared, mixeth our song of judgment with
mercy, and God hath set the one over against the
other. We have been continued together many
years, and after the crown fell from our head,* God
let us alone another year also, but now the knot is
broken. O for a sense of divine displeasure in this
dispensation, and wisdom to spell out the meaning
thereof ! for all this his anger is not turned away, hut
»
• An allusion to her father's death.
856
MEMOIBS OF MRS. HULTON.
his hand i$ stretched out still. Dear sister Tylston*
is very weak. We want our Aaron, the priest of the
family, who would have stood between the living
and the dead, that the plagae might be stayed. God
is angry, and yet I am not humbled as I should be
under the mighty hand of God ; and a mighty hand
indeed it is. O, pray for me that I may be more
so ! I find there is no putting off the great work of
closing with Christ till sickness and death come,
for that is a very unfit time. And when it is done
I see it is not easy then to have the comfort of it."
And in another : — ** This is a loud-speaking con-
troversy, and where it will end God only knows ; but
he is no less wise and good than ever he was, how-
ever it is. This shall afterwards jrield the peaceable
fruit of righteousness. Pray, pray hold up the
hands and the heart, and you may do more than I."
And a little after : — *' That you may know the
better how to direct your prayers and praises, this
eomes to acquaint you that we are not consumed,
and it is of the Lord's mercies it is so. The Lord
will perfect that which concerns us ; and what is that
but our eternal happiness mostly ? if that be sure,
all is well. We have our infirmities, and is this
our rest? If concerning this life only we had had
hope, it had not been much worth.''
When she had not occasion given her by provi-
dences to write such lines as these to her friends and
relations, then she would fill her letters (and abun-
dance of them are so filled) with the heads of ser-
mons she had heard last, giving a concise account of
the substance of them, and especially what in them
did most affect her, and do her good. This practice
would never leave us unfurnished with matter for
pious and profitable letters, and might help very
much to spread the savour of the knowledge of
Christ
A CATALOGUE OF SINS FOR HELP IN THE
CONFESSION OF SIN.
** Who can andentand his erroiBr
Original corruption; actual transgressions; sins
of ignorance ; sins against knowledge ; sins in in-
fancy, childhood, youth, and riper age ; sins in the
single state ; sins in the married state ; sins in un-
regeneracy ; backslidings ; sins against God, my
neighbour, my own soul.. More particularly,
Ignorance of God, aggravated by the enjoyment
of the means of knowledge ; atheism, questioning
his being or providence ; hard thoughts of God, for-
getful ness of him ; sins against the first command-
ment, which requires to know, love, and believe in
God, to fear him, and trust in him ; giving that
glory to any other which is due to him alone, in re-
• Catharine, the wife of John TyUton, M. D.
ference to God's worship, natural or revealed ; ncg*
lect of prayer and praise; negligences in them;
lothness to be beholden to God for any thing;
ascribing the glory of deliverances to somewhat else,
not to God.
Drowsiness ; vain thoughts in prayer ; sins in
reference to God's Word ; not hearing or readiof
itvrith attention, reverence, seriousness, but slightly
and cursorily. Sabbath sins ; want of preparatSon
for it ; slothfulness on that day ; omission of sab-
bath duties ; doing my own works ; vain thoughts :
weariness of the sabbath. Sacrament sins; bap-
tismal covenant oft renewed, but forgotten, not
improved. Covenants against particular sins, to
particular duties broken, especially as to the spend-
ing of some time daily in converse with God« by
meditation ; neglect of that great duty, both solemn
and occasional, and of daily self-examination;
backslidings as to this from wonted care. Slovenly
performance of closet work ; taking the name of
God in vain ; spiritual pride and ostentation in reli-
gious duties ; pride in apparel, in words, in thoughts,
self-conceit, self-love ; flesh-pleasing, gratifying in-
ordinate appetites, the body fed, the soul starred ;
excess in food, sleep, recreations ; Crod is not in all
my thoughts, lying down and rising up ; my aims
every morning not actually set right at God's gloiy :
the great gospel laws of repentance and faith broken;
time, precious time, mlspent ; time of youth not im-
proved ; love of ease and pleasure ; disobedience to
governors; despising others better than myself;
doing that which was good to be seen of men ; do
relation filled up with doty; many that I mi^t
have done good to dead and gone ; others that I
might have got good by ; the opportunity past, ser-
mons lost ; reproofs lost and forgotten ; anger and
bitterness ; unchaste thoughts or affections ; abase
of lawful things; loving, and overloving; doing
any wrong to any person, whether knowingly or ig-
norantly; unoharitableness ; giving grudgingly;
not devising liberal things ; lying through heedless-
ness; impatience of reproof ; slandering, or report-
ing of slanders ; speaking evil of others ; heariog
evil spoken with delight; discontent; covetousness;
love of this present world, appearing in worldly
thoughts ; many, constant, welcome ; envying, and
inordinate affections; neglect of reproving and
watching overothers ; sinful bash fulness; little grief
for others' sins ; sin sits light ; love of Christ little
thought of ; signal mercies ill-requited for ; afflic-
tions not improved ; brought low, raised up ag:aiD,
yet not amended ; no attainments made in grace
answerable to the means I enjoy ; great carnality ;
oppositions to the Spirit's motions of late and here-
tofore ; prevailing dejections and despondencies of
spirit. God be merciful to me a sinner.
MEMOIRS OF MRS. HULTON:
967
HEADS OF MERCIES FOR HELP IN THANKS-
GIVING.
Common Mercies.
A BEING, and that rational ; mercies of my con-
ception, birth, nursing, infancy, rational faculties,
natural understanding, limbs and senses, preser-
yation in the cradle, at the breast, sustenance, clothes,
food, not only for necessity, but for delight ; parents
continued ; other relations provided to take up before
they forsook ; mercies at school ; a capacity to learn,
a memory able to retain truths ; continuance almost
twenty-one years in the world ; divine patience ex-
ercised ; scarce a day's sickness in all this time, as
I remember ; daily bread ; yarieties ; dridk hath
oot been tears. Much comfort in the single estate,
in the married estate; suitableness in relations;
extraordinary deliverance when in the valley of the
shadow of death, July 28, 1689.
Less common Mercies,
Godly education ; daily instructions ; special
means for getting of knowledge ; wise and season-
able reproofs ; holy ordinances duly administered ;
adihitted to the Lord's supper about fifteen years
old ; the example of godly parents ; line upon line ;
Sabbath ; some measure of knowledge.
Special Mercies,
Election from eternity ; free, effectual calling be-
times in youth ; strivings of the Spirit ; checks of
conscience ; admonitions ; quickenings from the
Word ; streng^ vouchsafed to perform duties ; vic-
tory over temptations ; comfort in sorrow ; prevent-
ing mercies ; taught to pray ; answers to prayers for
relations in working good for them.
Family Mercies.
The house preserved from fire when begun very
near, June, 1090 ; the family begun to be built up ;
children preserved from the perils of infancy. Two
of my near relations' children taken off quickly by
^th ; mine, of the same age, spared. March 27,
16^.^0ne child of a dear friend burnt to death ;
another neighbour's child drowned lately, yet mine
preserved; one of the children preserved from a
dangerous fall down a pair of stairs into the street;
the recovery of both of them from the small-pox.
May, 1695. January, 169&-6.~Both recovered from
a malignant fever when they had been given up ;
at the same time two servants brought low by it, yet
i^ised up. Ourselves preserved from the same dis-
temper when two dear relations, mother and daugh-
ter, fell by it : wonder of mercy not to be forgotten.
National mercies.
Great plenty ; no famine ; deliverance from the
French fleet at sea, 1692, and victory over them,
the wind turning for us ; London delivered from the
earthquake the same year when some kingdon^s
have been overturned and ruined by them.
SOME ACCOUNT OF HER LAST SICKNESS.
She was at public ordinances both morning and
evening on the Lord's day, August 29 : she had been
with her relations, who were ill the day before, and
that day also. Though the distemper had seized
her a day before, yet she kept it to herself, as loth to
be taken off by it from her work and duty. But that
night it appeared that she was under the violent
assault of a high fever, the alarm of which she re-
ceived with her usual evenness and composure of
spirit ; and though she seemed from her first arrest
to have received the sentence of death within her-
self, yet she was not at all disturbed at it, but spake
of her circumstances with much cheerfulness. She
was exceedingly afflicted with pain in her head,
which quite deprived her of rest, and sleep departed
from her eyes.
On Monday she sat up most of the day, spoke of
her spiritual state with great humility and self-diffi-
dence, repenting of sin, yet rejoicing in Christ Jesus:
she said she was afraid of saying too much of her
hope and comfort, because the heart is deceitful.
AP that week she continued worse, (notwithstand-
ing all means used,) but kept in a very patient, sub-
missive, heavenly frame. When asked how she did,
she answered, *' Better than I deserve." Often said,
** I know whom I have trusted." She desired to
have the beginning of Isaiah xliii. read and opened
to her ; that Scripture which Mr. Bilney the martyr
supported himself with, — When thou passest through
the waters I will he with thee. She desired pardon
for her omissions in the duty of her relations. The
following sentences she uttered :
** I am not weary of living, but I am weary of sin-
ning : I would live as Christ lives, and where Christ
lives, and that I am sure will be heaven,"
** There are many passages in the Psalms not so
proper for us but at such a time as this ; as that, iXfy
flesh and my heart fail, but God is the strength of my
heart and my portion for ever,"
^* Let none think the worse of religion, nor of our
family worship, for the afflictions that are in our
families, nor have a hard thought of God, for how-
ever it be, yet God is good,"
When her pain and extremity were great, she
said, " I know the great God can do me no wrong:
who would desire to go so many steps back which
968
MEMOIRS OF MRS. HULTON.
must some time or other be gone over ngain, when
now I have but one stile more and I shall be at
home ?"
'' I have hope in my death, for Christ hath said.
Because I live, ye shall live also.'*
*' I have distrusted God, and am ashamed of it,
for God is truth."
" Now for a promise."
'* I hope this is no surprise."
" Tou are miserable comforters, but Jesus Christ
is my abiding portion."
*' I shall now be gathered to my people, and I
have loved those that are godly, both poor and
rich.".
'' Blessed be God for the Scriptures now."
Towards Saturday night she grew delirious ; yet
even then it was evident her heart was upon nothing
80 much as God, and the things of her soul ; speak-
ing often with a smiling cheerful countenance of
psalms of praise and hymns of joy.
While she was under this disturbance she often
recollected herself with this word, — " Here is no-
thing but Tabu and Bohu, (referring to Genesis i.
2.) confusion and emptiness, but it will not be so
long."
After eight days' conflict with her distemper, on
Monday, September 6, 1697, between the hours of
seven and eight in the morning, she fell asleep in the
Lord.
She was buried September 8, in St. Bridget's
church, attended to the grave with abundance of true
mourners, with whom her memory is and will be
very precious.
Mr. Samuel Lawrence* preached her funeral ser-
mon that evening at her brother's meeting-place, on
Job vii. 16. / would not live always*
• See an account of this excellent divine in this volume.
A BRIEF ACCOUNT OF THE LIFE AND DEATH
OF
DOCTOR JOHN TYLSTON.
He was bom at Whitchurch in Shropshire, March
15th, 1663-4. His father was Mr. John Tylston, of
Fair Oak in Staffordshire, a very pious man, and of
exemplary conyersation, especially for a holy con-
tempt of the world, and the things of it, which he
dealt in with a manifest indifferency. I would not
mention so trifling a thing as the coat of arms of his
family, but that the Doctor sometimes observed with
pleasure, that it was the same with that which arch-
bishop Tiliotson gave, for whom he had so great a
veneration. His mother was Mrs. Hannah Weld,
of Rash ton in Cheshire, who was likewise a very
serious, humble Christian. Under his religious
parents he was carefully brought up in the fear of
God, and discoYered early inclinations both to piety
and learning. His father died, March 13th, 1683-4»
liis mother, April, 1688. He often blessed God for
his religious parents, and spoke of them with much
respect. His father did not design him for a scholar,
being bis eldest son ; nor did he encourage bis in-
clinations to learning, till he saw him so strongly
addicted to it, that to divert him to any thing else,
would have been to put a force and hardship upon
him, too great for such a kind father to put upon so
sood a child. He entered upon learning at Whit-
charch school, afterward made considerable pro-
pess in it at Newcastle, and for some time at Salop ;
bat Mr. Edwards, master at Newport school, put the
last hand to his school learning, and gave it some
very happy strokes. To speak of his industry at
school, and great application, is needless, since that
is supposed in such as afterwards become eminent,
for the time lost at school is seldom recovered ; nor
are those likely to make a good day's journey that
let slip the morning.
After he left Newport school, he spent some time
with two or three young men in the family, and
under the tnitioDy of the Rev. Mr. Maiden, at Alking-
ton near Whitchurch, till it pleased God to take
their master from their head, by death. May 21st,
1681. Here he attained to such perfection in the
Greek and Hebrew, as made both those languages
very familiar to him ; and the half year he spent in
them with Mr. Maiden (for he had gone in them as
far as boys ordinarily do in schools) he often reflected
upon with satisfaction. The Hebrew language,
though not serviceable to him in his profession, yet
he carefully retained, by using his Hebrew Bible in
his attendance on the public reading and expound-
ing of the Scriptures.
In his earnest pursuit after learning, his affections
and attendances to the exercises of piety were not
less vigorous. He learnt betimes to write the ser-
mons he heard in short-hand, and many of them he
took pains to write at large, for the benefit of his
friends. Soon after the death of Mr. Maiden, by
the advice of his near kinsman, and very dear friend,
Mr. John Benion, Vicar of Malmsbury, he went to
Oxford, and was admitted in Trinity College : his
tutor was the learned Mr. Thomas Sykcs, now Dr.
Sykes, the Rev. Margaret's Professor of Divinity in
that University. He was soon taken notice of and
countenanced by the Rev. Dr. Bathurst, President of
that college, who directed him in his studies. Here
he so well approved himself for diligence and so-
briety, that his worthy tutor, many years after, thus
expresseth himself concerning him ; '* that ho never
had more reason to be pleased with the share he had
in any man's education, than in his.'' When he
was about Bachelor's standing, though he had very
much applied himself to the study of divinity and
the Scriptures, yet his inclinations led him to the
study of physic, which he had laid a good founda-
tion for, by his improvements in Natural Philosophy,
nam vln definit phyneus iH incipit nudieust Pur-
suant to this resolve, after he had for some time
900
MEMOIR OF DR JOHN TYLSTON.
directed his reading into this channel, in the year
1684 he removed to London, where he applied him-
self very closely to that study under the direction of
that eminent physician, the honour of his profession,
Dr. Biackmore, now Sir Richard Blackmore. After
some time the learned Dr. Sydenham, (to whose in-
genuity the faculty is thought to owe a great deal of
its modem improvement,) hearing of him and of his
character, sent for him, and was so well pleased
with him, that he took him into his house, and gave
him all the advantages imaginable, of acquainting
him with the best methods of practice. Read what
he himself had occasion to write concerning these
happy instruments of his learning, in a letter to a
friend, not long before he died.
*' I have ever looked upon my obligations to those
to whom my education was committed as inexpres-
sibly great, andtieyond all possibility of return. My
tutor, the Rev. Dr. Sykes, was alvrays to me as a
father, and as such I still love and honour him. I
love the very name of Sir Richard Blackmore, who
first encouraged me to the study of physic, gave me
the first invitation to London, recommended me to se-
veral good friendships there, took care of me in the
small-pox, put me in a way of acquainting me with
the city practice, and honoured me with the freedom
of his own most ingenious and instructive conver-
sation, as well as the use of his library. As for the
great Dr. Sydenham, who received me into his house,
carried me with him to his patients, led me into the
mysteries of the faculty, and with a most generous
freedom, and perpetual expressions, both verbal and
real, of a true affection, treated me not only as a son,
and disciple, but as a friend and companion, inter-
esting himself with a paternal kindness in all my
concerns : I cannot think of him otherwise than as
a father, a friend, and benefactor ; and as such his
memory must ever be sacred to me. He often told
me, tliat if it were possible for him to get loose from
his engagements at London, he could gladly come
and spend the remainder of his days with me in the
country. All this was the effect of his own generous
temper of mind ; for which way could I either desire
such a degree of friendship, or make any suitable
returns?"
It was a very great kindness which Dr. Sydenham
retained for him while he lived. Thus he expresseth
himself concerning him, in one of his letters : ** I
do assure you, upon the word of an old man, I have
a very entire love for you, and if it lay in my power,
I should be more glad to do you service, than any
one in the world, next my own children." Such an
interest he had in the affections of that ingenious
roan, who in his last sickness g^ve him this character,
that he was the most grateful man in the world.
Those who knew any thing of Dr. Sydenham's prin-
ciples of religion, ought to know likewise, that Dr.
Tykton was his disciple in physic, but far from being
so in divinity. Dr. Sydenham taught him, that the
study of physic was not the framing of a curious
hypothesis, and being able to support and contend
for it ; but learning by experience, and the observa-
tions of others in practice, how to cure diseases by
assisting nature in its struggles with them. Every
one knows how far to seek a lawyer wosld be in his
profession, that should spend many years in reading
books, and descanting upon them, and never attend
the courts, nor acquaint himself with the methods
of practice ; and a physician that would take the
same course, would be no less at a loss in his pro-
fession. It is ill trusting a guide that knows no
more of the road but what he hath learned by the
^ap.
The Doctor was soon aware of the quickness and
ingenuity of his pupil, which made him very free in
communicating to 1^ the arcana of his practice ;
so that in a f&v months he became master of that
treasure of observations, which that great man by
many years large practice had gathered. This made
his way at the first setting out very plain, and en-
abled him to proceed with very great assurances ;
which was a mighty advantage to one, whose natuial
temper was very far from being confident and daring,
and who never knew how to boast of a false gifto as
the vrise man expresseth it, Prov. xxviii. 14. nor
to pretend to that knowledge, which certainly be
had not
In the beginning of the year 1687, by the advice
of Dr. Sydenham, in company with the Doctor's son,
he took a journey to the university of Aberdeen, in
Scotland, which gave him an opportunity of enlarg-
ing his acquaintance, and there they both took the
degree of Doctor in Physic, which that universitj
conferred on them with particular marks of respect
His great readiness to ad rise and assist sick
people, wherever he came occasionally, his care
never to give any thing that might occasion abortion,
and strict caution, never to reveal any of his patients'
secrets, were three instances of his careful observ-
ance. Soon after his return to London, Dr. Syden-
ham very much pressed him to launch out into the
business of his profession. Accordingly, in May,
16S7, he came down into the country, and settled in
his native soil, at Whitchurch : nor did any ask, as
men usually do of a prophet, in his own country,
whence hath this man this wisdom^ and these mighty
worhs ? for his early genius had promised something
great and considerable, and had anticipated the
prejudice. When some of his friends at London
had offered him their interest in some of the country
gentlemen, to whom they would recommend him, be
very thankfully declined making use of their kind-
ness, saying, his practice he hoped could recom-
mend him; nor did it fail to do so, for be quickly
fell into very good business, and that which was
I useful to many ; and without any great difficulty he
MEMOIR OF DR. JOHN TYLSTON.
961
got over the prejadices which people oommonly
have against a yoang physician, and gave experi-
mental proof, that though days should speak, and
maltitnde of years should speak wisdom, yet neither
skill nor success are tied to age.
Jane dOth, 1687, he married Katharine, the se-
cond daughter of Mr. Philip Henry, of Broad Oak,
by whom he had six children, three sons and three
daughters : one of his sons died of the small-pox, the
other five be left behind him.
In the beginning of the year 1690 he removed to
Chester ; earnestly invited there by many of his
friends, among whom he had given occasionally
such proof of his abilities, as were sufficient to make
a way for his advantageous settlement there, where
there were several other physicians ; and the event,
both in the city and country about, rather outdid
than fell short of expectation. Having thus brought
down the story of his life to his settlement at Chester,
where he spent the last nine years of it, we come to
consider his character, which, in many particulars
of it, was very exemplary and instructive. And we
shall take a view of him,
I. As a scholar. While he lived he continued
very industrious in the pursuit of knowledge;
though his attainments in learning were very great,
yet he was still pressing forward, and redeemed the
time he could spare from practice, for study. His
closet and books were to him what the tavern and
glass of wine are to many men of business, a di-
version from the cares, and the filling up of the va-
cancies, of business. Few new books came within
his reach, but he found time to make himself master
of their notions ; but his delight was mostly in the
writings of the ancients. Cicero, Seneca, and Plu-
tarch he much admired, and made them very fa-
miliar to him. Pliny's epistles be took great plea-
sure in. These, and other the like, he did not only
look into, or cast an eye upon, now and then ; but
read them through and through, digested their dis-
coorses, and was able to give a good account of their
reasonings. The passages he met with, which he
thoQgbt useful to illustrate any text of Scripture, he
transcribed at large, into his interleaved Bible, or
some other repository. He likewise marked in his
^k what was most considerable, that he might
review them with more ease, and advantage. Some
of the ancient writers of the Christian church he
likewise acquainted himself with, as Tertullian ; and
not long before his death, he spent a great deal of
time in Lactantius's works, much to his satisfaction.
Oat of these also he selected many things, as before,
and was communicative of what he read, in dis-
course with his friends. In natural philosophy, he
^as somewhat sceptical, and though he was well
able to discourse of the history of nature, yet he was
always ready to own himself unable to determine
ooQceming the secret springs and causes. Of this
3q
he thus expresseth himself in a letter to a friend,
upon occasion of his inquiry into or concerning the
causes of muscular motions.
" I think it more ingenuous (and cheaper I am
sure it is) for a man to confess his ignorance, than
be at a great deal of pains to discover it ; for my
own part, I hope I can employ my time better than
in such disquisitions as, after all my search and
thought, will afford me no good satisfaction ; it is
as good to be unsatisfied at first as at last, when I
find that a progress in the search does not lessen
the difficulty."
Let us view him,
II. As the master of a family. In this capacity,
his conversation was exemplary, ,
1. For prudence and virtue in his carriage to-
wards his family and relations, as a husband, a
father, and master. A very happy mixture of au-
thority and love I have often observed in his do-
mestic conduct, and such as renders parents and
masters both easy to themselves and their families.
He managed his children with great wisdom and
tenderness, having them in subjection, with all
gravity, as the apostle speaks, 1 Tim. iii. 4. and yet
without harshness or severity, but on the contrary,
with a discreet indulgence.
2. For piety and devotion in his family worship ^
in the discharge of which he was conscientious.
Though his business hindered him often from ob-
serving a constant time for it, yet the morning and
evening sacrifice of prayer and praise, and that
most commonly with reading the Scriptures in
course, and singing psalms, were duly offered up in
his family. He furnished his house vri th several of
Mr. Tate's new translation of the Psalms, ahd sung
them over in order, without reading the lines. I
have observed it, as an evidence of his careful and
profitable reading of the Scriptures, that in dis-
course, he would frequently mention what he had
particularly taken notice of in that course of his
reading.
The sermons he heard on the Lord's day, he con-
stantly wrote, and diligently repeated them to his
family at night, that they might give the more earn-
est heed to the things which they had heard. Upon
occasion of any special providence, merciful or
afflictive, in the family, he frequently desired the
assistance of some of his relations, with his family,
in prayer and praise. For some years before he
died, he kept an annual thanksgiving to God in his
house, for the recovery of his eldest son from a dan-
gerous fever.
III. As a physician. The calling wherein he was
called is confessedly needful and honourable, and
a great blessing to mankind ; and all that knew him,
could not but look upon him as an ornament to it.
Some of his own profession were pleased to say,
they doubted not but If he had lived he would
iM}2
MEMOIR OF DR. JOHN TYLSTON.
have been one of the emineotest physicians in all
these parts of England. In the study of physic he
was constant and indefatigable, and even after he
had obtained a considerable reputation by bis prac-
tice, he continued as diligent in study as if he were
again to lay the foundation. He read and collected
many things out of the writings of the ancient phy-
sicians, Hippocrates, Galen, and others, and few of
the modern improvements that were considerable
escaped his notice. He laid out himself very much
to procure books that might be helpful to him, and
oft complained of his distance from London and
Oxford, where he might have the advantage of
large libraries. Of the writers in physic, he gene-
rally valued those most who wrote by way of narra-
tive, and of matters of fact, and observations upon
them, rather than those that raised hypotheses, and
built upon them. Dr. Sydenham's works he had
justly a great value for, and after he had often read
them over, that he might yet more thoroughly ac-
quaint himself with them, he drew a very large
and complete index to them, alphabetically.
He had, for some years before he died, laid the
scheme of a great project, which, if God had spared
him to carry on and finish, would no doubt have
been very acceptable to the learned world. It was
a universal history of epidemic diseases, digested
in the order of time, through all the ages and places
of the world that we have any record of, to be col-
lected out of the most authentic historians and best
physicians. From such a collection as this, he
thought many useful hints might be taken, not only
for the discovery of the changes of the constitution
of acute distempers, but also for their cure ; for
what is there of which it may be said. See this is netr,
Eccl. i. 10. He laid the plan of this design, and
proceeded in it as far as his own library and his
friends would furnish him with materials, but let it
stand for want of such books as were necessary to
the conducting of it, but could not possibly be pro-
cured. What he knew, he was very willing to im-
part to others, that were like to do good with it. *' I
hate concealment (saith he in a letter to a friend)
and monopoly, especially in a faculty that is con-
versant with the lives of men."
In the practice of physic, be was exemplary for
three things :
1. His diligence, faithfulness, and concern for
bis patients, whose case he did naturally care for.
He took pains to study such cases as had difficulty
in them, and consulted his books about them. He
was more frequent in his visits than most physicians
are, and was very industrious in his personal attend-
ance, to prevent any mistake in making up or ad-
ministering what he prescribed ; in either of which
an error may be fatal. He would never (unless in
a very plain and common case) prescribe any thing
till he himself saw the patient, for he looked upon
the right understanding of the case (which is scarce-
ly to be obtained but by personal view and exami-
nation) to be half the cure. In many acute diseases,
he found it necessary to be much with the patient,
that he might be aware of every curative indication,
and observe which way nature strove to help itself,
and might immediately come to its assistance. His
labour and pains in travelling early and late, was
not so much a fatigue to him, as his great care and
concern of his patients, even those that were strang-
ers to him, and those he got nothing by. One
might see by his countenance, when he had a patient
under his hand in perilous circumstances, and
where life hung in doubt. Such cases often broke
his sleep, and drew from him complaints, wbat a
heavy burthen it was to him, to have the lives of
people in his hands ; but the c^at success he fre-
quently had in the most difficult cases, yielded bin
a pleasure and satisfaction proportionable to the
exigency of the case.
He was not very apt to give a patient over in de-
spair of a recovery, but while there was any room
left for the use of means, he would continue tbem ;
complaining that many were lost by being said to
be so ; and yet, where he apprehended the case very
dangerous and desperate, he made conscience of
letting the patients or their friends know it. He
admonished them if the house were not set in order,
to do it immediately. He had so great a tenderness
for them that were under his care, that some of his
patients have said, that he was to tbem no less a
true friend, than a skilful physician.
2. In his charity to the poor. This be was veiy
eminent for; as in other things, so particularly in
the business of his profession. I believe I mar
safely say, that his patients whom he gave his ad-
vice to freely were many more than those be re-
ceived fees from, for he was the poor man*s doctor.
He has sometimes travelled many miles to advise
a poor body gratis, with as much kindness and
cheerfulness as ever he visited the most generous
and wealthy of his patients, and never neglected any
for their poverty ; nay, he not only gave his adiice
freely to the poor, but frequently gave them their
physic too, to his great expense, and often lament-
ed it, that so little care is taken of those poor, when
they are sick, who, when they are well, make shift
to subsist without being troublesome, and mucb de-
sired that some liberal things might be devised for
the support of such. To excite himself to all acts of
kindness and beneficence, he wrote two Seripture-s
in Greek in the beginning of his pocket dispensa-
tory, which he always carried about with bim ; one
speaking the example of our Lord Jesus, Acts x. 38.
He went about doing good ; the other, Uie words of
our Lord Jesus, Acts x. ^5. It is more blessed to girt
than to receive. And because he was sometimes
kind to those who were so mde and ungrateful as
MEMOIR OF BR. JOHN TYLSTON.
963
not to own bis kindness, that this might not dis-
coorage his charity, he wrote in the same book that
remark of Pliny's, '* It is most pleasant to be kind
to the gratefal, but most honoarable to be kind to
the ungratefal/'
3. His piety and religion, which appeared even
in the business of his profession, was suflScient to
give the world another idea of Religio Medici, than
it hath sometimes had. It was plain, that in follow-
ing bis practice, he aimed at the glory of God,
and doings good, more than at getting wealth, and
raising an estate. I ha^e often heard him say, he
would not take five hundred a-year to leave off his
practice, (though perhaps he never got half so much
by it,) such a niighty satisfaction had be in being
useful and serviceable to his generation, as unto the
Lord, and not unto men. It was an excellent say-
ing, which he made his own. Let me be GotTt hand.
His frequent and earnest prayers to God for his
patients, and for a blessing on what he adminis-
tered to them, and for direction in his prescrip-
tions, did speak not only a tender concern for his
patients, but also an active and lively belief of the
providence of God, and of our dependence upon
that providence, that every man's judgment prth-
ceedethfrom the Lord, The observations he made
of the influence which very small and minute cir-
cumstances had upon turning the event, strength-
ened his belief of the divine conduct, guiding the
means to the end.
rv. We come in the last place, to take a view
of him as a Christian. And here we find him in
many particulars very exemplary.
He was a strict observer of the laws of morality
and virtue, sobriety and temperance, justice and
charity, which he looked upon as essential to pure
religion, oft appealing to the most distinguishing
character of good and bad men, 1 John iii. 7, 10.
He that doth righteousnes$, is righteous, and he that
doth not righteousness, is not of God. As he made it
his business to do good unto all he was concerned
with, so it was his care to do evil to none. He was
ready in the Scriptures, and mighty in them. Some
very judicious divines that have conversed with
him in matters of religion, have been surprised and
aitbamed, to find one whose profession led him to
other studies, as well acquainted with the Scrip-
tores, as most of those whose profession obligeth
them to that study. He was very much in medita-
tion upon divine things; and when his thoughts
fastened upon a subject, that was more than ordi-
nary affiecting, he committed them to writing.
Many sheets of divine contemplation he has left
behind him on some of the most important subjects.
As, arguments to prove the being of God ; another,
concerning God's eternity; another, of the argu-
ments of the truth of the Christian religion ; ano-
ther, of the present darkness we are in concerning
3 q2
the particulars of a future state ; another, concern-
ing the extent of divine grace ; another, concerning
religious joy, on 1 Thess. v. 16. Rejoice evermore ;
another, which he calls thoughts on human life, with
divers others. Some curious and uncommon things
there are in these dissertations, but all savouring of
great piety and devotedness to God, and an experi-
mental knowledge of divine things. Though he was
himself thoroughly furnished for every good work,
yet he was very diligent in his attendance upon
public 'assemblies for religious worship, and often
complained of it, (as one of the greatest infelicities of
his profession,) that it very often unavoidably took
up a good part of his sabbath time, and hindered him
from the public worship of God, which would have
been an intolerable grievance to him if he had not
had this to comfort him, that our Lord Jesus Christ
has taught us to prefer mercy before sacrifice,
whenever they are rivals.
In his profession of Christianity he was a great
enemy to narrow principles, and was actuated
by a spirit of catholic charity and communion ;
and disliked nothing more in any party than their
monopolizing' of the church and ministers, and un-
churching and unministering those who in matters
of doubtful disputation differed from them, and
forbidding those members to join at any time with
such religious assemblies as could not be denied
to have among them all the essentials of divine
worship. He had a very great veneration for the
pious and moderate divines of the church of Eng-
land, no man more, and joined as seriously and re-
verently in the Liturgy as any man, when he was
occasionally present at it, but in the c|)oice of his
stated communion he was determined (though to his
prejudice in secular interest) by these two rules :
1. That we should choose to attend ordinarily
upon those administrations, (as far as the divine
providence puts them within our reach,) which we
find to be most for our edification in knowledge and
faith, in comfort and holiness, and most likely to
answer the end of ordinances. He particularly
pleaded for himself, that he that had so little time
to spare for his soul from the business of his pro-
fession, had reason to improve that little to the best
advantage. What is most edifying and advanta-
geous every man is best able to judge for himself.
2. That it is most comfortable to join with those
who take all occasions to express their love and
respect for those Christians that differ in their
apprehensions from them, and uncomfortable to
hear those upon all occasions condemned in the
lump, and put under the blackest characters, some
of whom we have reason to believe fear God and
work righteousness, and therefore doubtless are
accepted of him.
These I know to be the principles he went upon,
and in his practice according to them he was
904
MEMOIR OF DR. JOHN TYLSTOH.
steady, uniform, and constant ; and I think he was
not to be called a dissenter from the church of Eng-
land, but a dissenter from all parties, or a consenter
to catholic Christianity. He gave this reason among
others why he would have his children baptized
publicly, because he would publicly own a ministry
which was condemned by many as null and invalid.
He was a great promoter and encourager of works
of charity and mercy, was very ready to every good
work of that kind, often mentioning the rule of
judgment at the great day. Matt. xxv. 36. as giving
the surest rule of practice now. His generous
present which he made towards the building of the
new chapel at Trinity College in Oxford was one
instance of his forwardness to any good work, as it
was of his gratitude to the nursery of learning in
which he had his education.
Two things more I shall observe as very exemplary
concerning his piety in its causes and principles.
1. His good thoughts of God. He delighted to
speak, and much more to think, of the infinite mercy
of God ; that he is a being that doth not delight in
punishing his creatures, but in doing them good ; and
would therefore by no means admit those opinions
which exclude from salvation all Gentiles and un-
baptized infants. The plain and undoubted truth
of God's eternal goodness to all his creatures, that
have not forfeited their interest in it, must be relied
upon, and nothing which divine revelation has left
us in the dark about set up in contradiction to it.
In reference to the manifestly deplorable state of
a great part of mankind, he pleased himself with
the thought, that this earth is but a small part of
the univecse, and that it is probable there are
many worlds of holy and blessed beings which we
know nothing of; and he was very inclinable to
believe, that though in this earth they who find the
way to life are comparatively few, yet taking the
whole creation together, the everlasting monuments
of God's mercy and love will be many more than
those of his wrath and justice.
He took great pleasure in speaking of his own
experience of the goodness of God to him, often
mentioning with comfort that Scripture, Jcr. iii. 4.
My Father J thou art the guide of my youth ; and ob-
served with pleasure, to the glory of God, and the
encouragement of his friends, how the hand of divine
Providence had wisely managed his aflairs to his
comfort, beyond any design or foresight of his own.
2. His low thoughts of this world, which he often
spoke of with great contempt, as vanity and vex-
ation of spirit, and unworthy the afl*ections of an
immortal soul. So far was he from indulging the
body, that there was nothing he complained of more,
than that he found it such an entanglement and
encumbrance to the soul. So little love he had to
this life, that he often said he did not think it worth
while to live, unless it were to do good ; and as to
worldly wealth, what more is it (said he) than food
and raiment, and having that one may be content.
Taking example from his father-in-law, Mr.
Henry, (of whom he was a very g^at admirer, wit-
ness the ingenious Latin epitaph he made upon
him,) he interlined in his almanack each year a
remark upon his birth-day, in Latin well worthy
the transcribing, as speaking his thankfulness to
God for the mercies of his life, his further depend-
ence upon God's providence, and his desires and
hopes of everlasting life.
On March 16th, 1096-7, he thus writes, ** Ebene-
zer. I have been a sojourner and pilgrim in the
earth these three-and-thirty years. I am obliged to
say my days have been few. I cannot say they have
been evil, for but few of the sorrows of mortality in
events more afflictive, or health less constant, have
happened to me. Divine Providence has afforded
me a constant supply of life, and of all the happy
conveniences of it, and with a tender care to aid me
from the invading fury of those evils to which I have
sometimes apprehended myself exposed."
" The issues of futurity set out by God in Tast
eternity shall never be viewed by mortal eye.
"March 15th, 1697-S. The fifteenth of March.
1663-4, was the day of my own birth ; the fifteenth of
March, 1683-4, was the day of my father's funeral :
on one and the same day at the distance of twenty
years, my own mother, his consort, delivered me
into his tender arms, and our common mother, the
earth, received him into the enclosure of the grave.
So that the same time was a spring of day to him,
and of grief to me. God had set the one over
against the other, to prevent a luxurious mirth on
the one hand, and disanimating sorrow on the
other ; but I am still within the lines of aflliction.
and that there is more occasion to lament m3rself,
who am yet waiting for the goal, than him, who is
safely arrived at it, is a thing indispntahle. We
are bom to anguish, we die to triumph ; and oh !
thou happy soul, who, having piously and honour-
ably discharged the duties and fatigues of mortality,
art with endless pleasure and triumph at once got
up to everlasting bliss, it remains that i follow
thee. Heaven grant I may arrive at thee.''
"March 15th, 1696-9. Infancy commences at
birth, and continues to the 5th year of life. Puerility
begins there and goes on to tlie 1 8th year. The time
between that and 25 affords us the style of young
men. The spkce between that and the 35th year is
our most flourishing time. Afterwards till we arri v e
at 49 we are said to be middle aged. That being
once passed we are justly declared old. 1 have
therefore this very year and day entered on the last
stage but one of mortality. It is most equal that
now at last I abandon the vanities not only of child- i
hood, but of youth too, and compose myself to de-
signs that are manly. If human age must not be
MEMOIR OF I>R. JOHN TYLSTON.
06&
reckoned beyond the 70th year, I have ran over half
my coarse. What dangers have I escaped ! What
blessings have I enjoyed by the mercy of my most
kind God I Wherefore I entirely depend on him.
I entirely commit myself to him who will certainly
afford me seasonable relief in this weary pilgrimage,
and bestow on me a blessed immortality in the na-
tive country of my then happy soul."
AH that remains now, is to give some account of
the period of his life, having seen the end of his con-
versation. From what he was and did it was easy to
prognosticate to what an eminency he was likely to
arrive, and how great a blessing his older years would
prove to bis age and generation ; but this prospect
was attended with melancholy prognostication that
he would not be long-lived. His constitution was
very tender and nice, his digestion bad, his body
unable to bear much fatigue, and, in short, his soul
too big and too active for it, and a lamp that burnt
too fast to burn long.
Some slight fevers he had at his coming to Chester,
which went off without any threatening symptoms,
but left him very careful in the management of him-
self, which he did not in the'way of self-indulgence,
but of self-denial. But what fence can there be
against the messengers of death when they come with
commission from the God of life. The fever that
was mortal to him arrested him March 29th, 1699,
about noon, immediately after he had written a long
letter to his dear friend and kinsman, Mr. Benion
of Malmsbary. He feared he had taken cold the
night before in the bookseller's shop, where he was
detained by the perusal of a new book, but he had
bad a very good night and visited his patients that
morning. The first invasion the disease made was
very violent, in an extreme coldness and shivering,
succeeded by a burning, no less violent, which after
some hours went oIT in a very profuse sweat. He
presently took the alarm, and apprehended it not
unlikely that it might prove a summons to the grave.
He said he had now lived past half the age of man,
which was longer than he had expected some years
a^o. Thus the arrests of death are no surprise to
those who all the days of their appointed time wait
till their change comes. He expressed much satis-
faction in the mercy and goodness of God, and fast-
ened upon his oath, that he hath no pleasure in the
death of sinners. He likewise cheerfully resigned
himself to the will of God whether for life or death,
** What we will (said he) we think is best, but what
God will we are sure is best.*' He addressed him-
self to his dying work with great seriousness and ap-
plication. " I cannot think of death (said he) with-
out concern, but I bless God I can think of it with-
out terror ;" and frequently in his sickness he spake
of dying with all the concern and satisfaction that
became a wise man, and a good Christian, and one
vbo very well knew both that it is a serious thing
to die, and yet that death hath no sting in it to a
child of God. Many excellent things he said in his
illness which spake a great contempt of the world,
an entire resignation to the divine will, and a cheer-
ful expectation of the glory to be revealed, which
cannot be recovered in his own words, but deserved
to be written in letters of gold. The disease after
the first onset (which was fierce) seemed to retreat
for two days, and gave good hopes of a speedy re-
covery, though he himself spoke doubtfully of his
case ; but on the 4th day it rallied again, and seized
his spirits with such a violent assault, that he re-
ceived the sentence of death within himself, and
though afterwards there were some lucid intervals,
yet from thenceforward he manifestly dec lined apace,
and set himself very solemnly and deliberately to
take his leave of this world, and to make his entrance
into another ; and one time or other, as his distemper
gave leave, he scarce left any thing untouched that
was proper to be said by a dying man. He several
times said, that when he reflected upon his manifold
failings and defects, he had reason enough to trem-
ble at the thoughts of going to g^ve up his account
to God, but (said he) with an air of courage and
cheerfulness, ^* I trust to the infinite mercy of God
and the all-sufiicient merits and mediation of the
Lord Jesus ;" and here he cast anchor, as one abun-
dantly satisfied. Sometimes he was much enlarged
in blessing God for the experience he had had of
his goodness to him, which he said he could never'
enough admire ; particularly he thanked God that
he had kept him from deism, or from imbibing any
corrupt principles of religion when he was abroad ;
also that he had not lived altogether a useless life
in the world, but that God had owned him in his pro-
fession, and given him success in it. " I cannot ex-
press (said he) how good God hath been to me all
my days, and it is my comfort that I am going to a
world where I shall be for ever praising him." He
said if he had thought his time would have been so
short, he would not have spent so much of it as he
had done in the study of heathen authors, but he
did it with a good design, that he might acquaint
himself with the dictates of the light of nature, and
know how far they went, and he had found this
search a very great confirmation to him of the truth
of the Christian religion, which doth so highly im-
prove and perfect natural religion, and relieves us
there where that is manifestly defective, and leaves
us at a loss.
He frequently expressed a great willingness to
die, though he had upon many accounts reason
enough to desire to live, but (said he) '* every man
must go in his order ; let this be the order appointed
for me, I am very well satisfied." He encouraged
his relations and friends cheerfully to resign him up
to the will of God, and desired they would do it
without murmuring. He much delighted in prayer.
966
MEMOIR OF DIt JOHN TYLSTON.
and joioed with much affection in the prayers that were
frequently made with him. During all his illness he
seemed to hare a very great composure of mind, and
settled peace, except one night when he was in a
delirium, or, as he called it afterwards, a stupor,
which he could give no account of ; and in that he
expressed a dread of God's wrath, and some amaz-
ing fears concerning his everlasting state ; but in a
short time (through God's great goodness) that storm
passed away, and he enjoyed a constant serenity of
mind till he entered into everlasting peace. He
bore the pains of his distemper with an exemplary
patience and easiness of mind, making the best of
every thing, and seldom complaining, but very
thankful to those that attended him and ministered
to him. He took a solemn farewell of those about
him, spoke to his dear yoke-fellow with good words
and comfortable words, kissed and blessed all his
children, and to them that were become capable of
receiving it gave good advice. He charged his son
to be sure to study the Scriptures, and make them
the guide of his ways ; and, said he to him, *' What-
ever new opinions thou mayst meet with in philoso-
phy, play with them as thou wilt, but never affect
new notions and new opinions in religion, but stick
to the good old religion of Christ and his apostles,
and that will bring thee to heaven." He desired
his children might read Mr. John Janeway's Life,
and Mr. Baxter's Poor Man's Family Book, which
latter he had read a little before he sickened ; as he
had sometime before read with abundant satisfac-
tion (and abridged) his Reasons for the Christian
Religion, and particularly expressed himself greatly
pleased with that summary of religion which is there
in a few words, p. 227. ** Religion is nothing else,
but faith turning the soul by repentance from the
flesh and world, to the love and praise and obedi-
ence of God, in the joyful hope of the heavenly
glory."
He called for his servants, and took leave of them
with prayer and good counsel ; he earnestly pressed
upon them diligence in religion, and to take heed of
all sin ; and '* see to it (said he) that yon do that
which you may reflect upon with comfort when yon
come to be in my condition." He commended the
ways of religion and godliness to those about him
as good ways, and such as he himself had experi-
enced to be ways of pleasantness, and paths of
peace.
It was an expression, among many, of his great
humility, that to one of his affectionate farewells he
gave me (Mr. Matthew Henry) he added, " and I
pray God that those who survive me may profit more
by your ministry than I have done, abundantly, abun-
dantly more." He remembered his love and respects
to many of his friends in the country, and (said he)
" I must not forget the church of God. Though it be
a lime of trouble with the church in many places, yet
those that are gone before, died in this belief, that God
would do great things for his church in the latter days,
and so do I too ; Lord, do good in thy good pleasure
unto Zion." He often comforted himself with the
believing hopes and expectations of a better state
on the other Side death, and recited many Scriptores
that speak of it : " Oh the glorious mansions (said
he) in our Father's house, and glorious inhabitants
in those mansions ; pleasures for evermore." \^nieD
he had some food given to him he said, ** What a
blessed state will that be when I shall hunger no
more, nor thirst any more." When he was some-
times asked how he did, he answered, " I am going to
another world, and I hope, through grace, to a better.
I know (said he) whom I have trusted, and that he is
able to keep that which I have committed to him."
One present answered, '' A great truth." He replied,
** Yes, and a great trustee." He said, ** If it were the
will of God, he would desire to die in the actoal
contemplation of the goodness of God, and the glory
to be revealed."
No advice, no help, no means that could be had,
were wanting, but the weakness of his constitation
came against him, and forced nature to yield to the
disease ; which he was himself first aware of, and
spoke with much cheerfulness, and submission to
the divine will. The two last days of his sickness,
though he continued sensible, yet he took little
notice, but lay easy, and declined gradually, and on
Saturday night, April 8th, about eleven o'clock, a
little before the entrance of the sabbath, he entered
Into his rest, and went to keep an everlasting sah-
bath within the veil. I never saw any who seemed
to die so easily and quietly as he did ; there was no
conflict, no struggle, no agony in his death, bat he
breathed his last without the least sigh, or groan, or
wrestling. There was not only no sting in bis death,
but no bands in his death. Blessed are the dead
who die in the Lord.
The Tuesday following he was interred in Trinity
Church in Chester, attended to the grave with abun-
dance of tears and honourable testimonies; and
it might be truly said at his funeral, as it was at
Jacob's, " This is a grievous mourning.'' In so great
a congregation there has seldom been so few dry
eyes.
The Rev. Mr. Newcome of Tattenhall, his dear
and intimate friend, preached his funeral sermon on
Phil. i. 21. To me to live is Christ, and to die is ^tf«.
and by the character of him did him honour at his
death.
A SERMON,
PREACHED AT THE ORDINATION OF MR. ATKINSON,
IN LONDON, JANUARY 7th, 1712-13.
Isaiah vi. 8.
Also I heard the voice of the Lord, saying y Whom
shall I sendf and who will go for us ? Then said
I, Here am I; send me.
It is no absurdity at all, at the ordination of a gos-
pel minifltery to borrow instructions from the mis-
sion of an evangelical prophet ; for the treasure is
for substance the same, which is lodged in both
these earthen vesiiels. And though there are diver-
sities of gifts,* and administrations, various degrees
of light, and methods of revelation, yet in all these
vorketh that one and the self-same Spirit ; the very
same Spirit of the Lord, that both came upon the
Old-Testament prophets, and remains with the New-
Testament ministry .b In allusion to the Old-Testa-
ment way of revelation, gospel preaching is called
prophesying, let us prophesy according to the pro-
portion offaith,^ And the prophets are called the
brethren of gospel ministers. The angel says to
John, I am thy fellow-servant, and of thy brethren the
prophets.^ The ordinary influences and operations
of the Spirit, and its plentiful effusion, in gospel
timesy in the prediction and promise of it, is repre-
sented by the peculiar and extraordinary ways of
discovery of the divine will then in use : I will pour
out my Spirit upon all flesh ; and your sons and yoftr
deugkters shall prophesy,^ they shall have a clear in-
sight into the things of God, and be able to speah
dearly of them to one another.
None perhaps of all the Old -Testament prophets
had a more awful and solemn mission than the
prophet Isaiah ; who spake so plainly and fully of
Christ, and the grace of the gospel. Ezekiel's
• 1 Cor. vii. 4, IL b John xiv. 16. « Rom. xlL 6.
mission was likewise very awful ; whose errand
chiefly was to prove and threaten, and display the
terrors of the law : but the vision that introduced
his mission was more dark and mystical.
We dispute not, whether this was Isaiah's first
mission ; it is likely it was not, the sermons in the
foregoing chapters being placed before it. He had^
if I may so say, prophesied for some time as a can-
didate, that he might, first, be tried, and might him-
self make trial of his work ; in that he was owned
of God, and yet he had this solemn mission after-
wards. He was, before, sent of God, spake in his
name, and knew he did ; but his commission was
then virtual and implicit, but was now more express-
ly recognised, when his work grew more upon his
hands, and the difficulties and oppositions he met
with in it increased. Now this ambassador made
\k\spuhlie entry.
If we look back to the preparatives for this so-
lemnity, (which we have an account of in the fore-
going verses of this chapter,) we shall find the pro-
phet very deeply touched with a humbling sense of
his own sinfulness, and a comfortable sense of the
pardon of sin, and his acceptance with God. I take
notice of these for instruction to you, brother, who
are this day dedicating yourself to the service of
God in the gospel of his Son, that yon may walk in
the same Spirit.
1. He was much affected with a sight and sense
of his own sinfulness and unworthiness. See how he
cries out, upon a sight of God in his glory, and
hearing his holiness praised : Woe is me, for I am
undone f I am cut off, so the word is ; I deserve to
be cut off* from all my privileges and hopes as an
Israelite ; for /am a man of unclean lips^ unfit, una-
d Rev. xxii. a
• Joel ii. 28.
f Isa. Ti. 5.
968
ORDINATION SERMON.
ble to be employed in speaking for God : I dwell,
indeed, in the midst of a people of uncleaH lips^ who
deserve to be reproved, and need to be reformed,
bat how unfit am I to be made use of as an instra-
ment herein, who am myself a man of unclean lips ;
and never saw so much of it, nor so much of the
evil of it, as now that mine eyes have seen the
King, the Lord of hosts.
God looks upon those ssjiltest to be honoured by
him, and employed for him, who are humble and low
in their own eyes. When a soul is brought to cry
out, Woe is me, for I am undone, it is then in a fair
way to be saved for ever. As Christ, so Christians,
are first humbled, and then' exalted ; like a corn of
wheat, die first, and then revive.
And as to particular services, ** Before honour is
humility.'' When we see ourselves utterly unworthy
of the honour, and unfit for the service, we are called
to, then free grace will be the more magnified in
passing by our unworthiness, and making us strong
out of weakness. They who abase themselves under
strong convictions of their own sinfulness and vile-
ness, into an entire subjection to God's grace and
government, and a cheerful condescension to the
meanest services, these are they whom the King of
kings delights to honour. They stand fairest for pre-
ferment in the Messiah's kingdom, and are likely to
be great in it, who humble themselves like little
children ;r who do it naturally, and with sincerity,
not artfully, affectedly, and with design.
3. He was likewise impressed with a comfortable
assurance of the pardon of his sin, and his reconci-
liation to God. A coal from the altar was laid upon
his mouth ;^ not to bum it, but to purify it, to take
away the uncleanness of his lips which he complain-
ed of, for the sin that truly humbles us, shall not
ruin us ; and it was said to him, Lo, this hat touched
thy lipt^ thine iniquity is tahen away ,. and thy sin
purged. And blessed is the man^ thrice blessed is
the minister, whose iniquity is forgiven^^ and who
knows it, by the witness of God's Spirit with his
spirit. They who are thus sprinkled from an evil con-
science, are best prepared to serve the living God,^
and can come boldly to and from the throne of his
grace.
None are so fit to display to others the riches of
gospel grace, as those who have themselves received
the comfort of it. They can best preach Christ cru-
cified, who have known experimentally the power
of his death, and are themselves clothed with that
everlasting righteousness, which by it he brought in.
And how feelingly may they preach repentance and
remission of sins to others, who have themselves
tasted the bitterness of discovered guilt and the
sweetness of a sealed pardon. And this is one
reason why the ministry of reconciliation is com-
ff Matt, zviil. 4.
k Heb. ix. H.
b Matt vi. 7.
1 P& xxxii. 1.
1 Rom. vU. 94.
mitted to men like ourselves, who labour under the
same burthens, and lie open to the same danglers,
with the rest of mankind. The great prophet cries
out, Woe is me, lam undone, — ^the great apostle cries
out, O wretched man that I am^^ that others, who
make the same complaints with them, may be en-
couraged to hope for the same relief that they found ;
and that they may recommend to others the same
foundation which they have themselves built npon,
and comfort others with the same comforts where-
with they themselves were comforted of God.
The prophet being thus prepared to have so g^eat
a work and so great a trust put into his hand, we
have, in the text and the following verses, the com-
mitting of that work and that trust to him ; for as
God sends none but those whom he has first prepared,
so those whom he has by his grace prepared, he will
some time or other find an opportunity to send, for
God makes nothing in vain. Jeremiah, who laformtd
for a prophet, shall be ordained a prophet.*
Now observe in my text the solemn treaty and
transaction between God and Isaiah upon this
matter. Behold a communion between God and
man ; as, of old, God talked with Abraham." Be
astonished, O heavens, at this, and wonder, O emrtk,
the Lord of life and glory converses familiarly with
poor sinful dying worms of the earth, as one friend
converseth with another. Isaiah hears the voice of
the Lord, and understands it, returns a direct answer
to it, and receives a reply ; and thus a correspond-
ence is settled between him and heaven, in order to
the carrying on of the work that was before him.
This communion with God is that which all
Christians must keep up by faith ; both in receiving
the word from God, and in lifting up their prayers
to him. When thou saidst. Seek ye my face, I heard
what thou saidst; understood the meaning of it, ap-
plied it to myself, and complied with it ; my heart
presently answered. Thy face. Lord, will I seek.*
Return ye backsliding children — Behold we come taUo
thee.9
And it is that which ministers, particularly, are
concerned to acquaint themselves with ; for an ex-
perimental knowledge of the mystery of communion
with God, which the greatest part of the world are
such utter strangers to, is, without doubt, a very
necessary qualification for tliat office and work,
which was instituted on purpose for the maintain-
ing and carrying on of that communion. How can
we expect that God should speak by us, if we never
heard him speaking to us ; or that we should be ac-
cepted as the mouth of others to God, if we never
spoke to him intelligibly and sincerely /or ourselves?
How can we cany on the treaty of peace between
God and man, if we have not, by searching the
Scriptures, come to know something of the mind of
no Jer. i. &
e Ps. xxviL 8.
■ Gen. zvii. x
p Jer. iii. ss.
ORDINATION SERMON.
969
God, nor, by searching into our own hearts, come to
know something of the case of man ? Moses was first
well acqaainted with God himself; inquired con-
cerning his name, and heard it proclaimed ; before he
was employed as a mediator between God and Israel.
And Samoel was first brought to know the Lord and
bis word, and then was established a prophet.^
Now, in the text we have two things concerning
Isaiah's mission :
I. The counsel of God concerning it, Whom shall
I send?
II. The <»nsent of Isaiah to it. Here am /, setid
UK. Each of these will furnish us with some useful
observations, proper to the present occasion.
I. We have here the counsel of God concerning it;
and it is good to trace all divine things to the
divine counsels, the streams to the springs. God
is here introduced, as it were, deliberating and ad-
vising with himself whom he should send, to show
tbc boose of Jacob their sins, and their misery and
danger becaase of sin ; as if he were considering
and consulting about it, Whom shall I send? We
have a like representation to Micaiah ; when he
saw the Lord sitting on his throne, surrounded with
the host of heaven, and heard him saying, Who shall
persuade Ahahy that he may go up, ami fall at Ramoth
GiUad?^ Novr this is spoken av^ptawovaOiac — after the
manner ofmen^ and therefore, according to our rule,
we must take care to understand it dtonptxutc — so as
heeomes Godf SO as not to derogate from the glory of
any of his infinite perfections.
A.S God needs not to be counselled by others ; for
vho has directed the Spirit of the Lord, or being his
tmtnsellor hath taught him ,** so he need not consult
with himself ; for deliberating supposes something
of hesitation, which is not to be supposed in the
Eternal Mind. As God never varies from himself, so
be never wavers in himself; Knoum unto God are all
his fporhs, from the beginning of the world. When
Christ asked Philip, Whence shall we buy bread that
these may eat ? he said it only to prove him, for he
bimself knevr weU enough what he would do.^
But sometimes the wisdom of God, though never
at a loss, is expressed by a solemn consultation, to
show that what God does is the result of an eternal
coansel. And some have observed that God is
oever represented consulting with himself, but in
cases wherein man was concerned, who is the parti-
cQlar care of the divine providence. As, about the
creation of man, Letusmaheman;"* and after the fall,
Theman is become as one of us ;" and when the nations
were to be dispersed. Let us go and confound their
languages,^ God would hereby show that there is
a counsel in his whole will ;* and would teach us
to ponder the path of our feet,' and to consider our
ways,' and to do nothing rashly, but to make use of
1 I Sun. iii. 7, 30. r 1 KingB xxli. 19, 20. i laa. xl. 13, M.
« Jotm vL 5, 6. ■ Gen. i. 98. • Gen. iii. SS. w Gen xL 17.
our own wisdom, by communing with our own
hearts ; and of the wisdom of others, by asking ad-
vice of them, for in multitude of counsellors there is
safety.
And God*s being introduced here considering
whom he should send, intimates that the sending
forth of ministers, is a work not to be done but upon
very mature deliberation, and with good advice.
Christ did not send out his apostles to preach, till
he had kept them some time with him as his pupils ;
and our rule is, to lay hands suddenly on no man,
lest we be partakers of other men's sins.*
Now we may here observe :
1. Who it is that is here consulting ; **I heard the
voice of the Lord" proposing the question : and it is
God ** in his glory ;" and it is God in Three Persons.
(1.) It is God in his glory , the same that he saw
in the first verse, upon his throne, high and lifted up.
Not that he saw his essence, no man has seen that
or can see it, but such a display of his glory in
vision, as he was pleased at this time to manifest
himself by, as to Moses and Israel at mount Sinai.
When God thus appeared in his glory and ma-
jesty, attended with a glorious retinue of holy an-
gels and their adorations, then was he considering
whom to send upon an embassy to man : and it
tends very much to set off the condescension of
God's grace to us, that he is so highly exalted, and
yet so kindly takes cognizance and care of us. His
goodness is his glory, and adds lustre to his great-
ness. And, among men, those are truly the greatest
who are the best, and do most good ; as it magnifies
his goodness, that though he is infinitely happy in
the enjoyment of himself, was so from eternity, and
would have been so to eternity, if we had never
been, or had been miserable, yet he has an eye to
man, and a concern for him. Though he be infi-
nitely above the possibility of being benefited by us,
yet thus he visits and regards us.^ Thus God's majesty
makes his mei-cy shine the brighter ; as where he
says, that the same God who rides upon the hea-
vens by his name Jab, is a Father of the fatherless,
and a Judge of the widows.^ Though God be high,
yet he has respect unto the lowly ; and though it be
condescension to behold the things done in heaven ^
yet his regards stoop much lower, and he dwells
with men upon the earths
And methinks it puts a great honour upon the
work of the ministry, that when God was about to
send a prophet to speak to his people in his name,
he would thus appear in the glories of the upper
world, upon a throne high and lifted up, as one who
is God over all, blessed for evermore ; higher than
the highest Though ministers are, themselves, men
upon a level with you, despicable and despised,
the foolish things of the world, and the weah ; yet he
X Eph. 1. 11. 7 Prov iv. 86. ■ Hag. i 5. • I Tim. ▼.
b Ps. viii. 1, 4. • Pft. Ixviii. 4, 5. d Pi. cxiii. 5. &
970
ORDINATION SERMON.
that tends them is enthroned, is greatly exalted.
Though their original is mean, theircbaracter is truly
great, they are the ambassadors of the King of kings.
Let this support and encourage faithful ministers
under all the contempts that are put upon them,
and the reproaches they are loaded with, that how
much soeyer they are trampled upon and run down,
he that sent them, and will bear them out, whose
messengers they are, and whose messages they
bring; who does protect them, and will reward
them ; is the Lord, high and lifted up. Such an
honour does it put upon the gospel ministry, and
such encouragement does it give to gospel ministers,
that our Lord Jesus gave these gifts unto men,
when he ascended on high, when he entered upon the
glories of his exaltation, and rode in triumph, lead-
ing captivity captive.* Ambassadors have respect
paid them according to the dignity, not of their pri-
vate families, but of the prince who sends them.
(2.) It is God in Three Persons ; which is plainly
intimated in the plural number here used. Who will
go for us? It is one God who says. Whom shall /
send; and yet this one is three persons, the very
same who said. Let us make man ; and it is inti-
mated in the plural termination of '* Elohim" yet
joined with words of the singular number; as In
the beginning itna B»mS» DII creavIT, As some-
time '* Eloah" which is singular, is joined with a
word plural. Where is God my Maker, ♦tnj^ Txhvi —
God my Makers J Remember' now thy Creator,
n»it'7^3 — thy Creators. Which (says Coccejus) though
they are not foil proofs of the doctrine of the Trinity,
yet they are memorials of it, intimations of it for
the present, till it should be more fully revealed in
the New Testament.
The adversaries of this truth seek to avoid the
force of the argument from this text, and the like,
by saying, That when God says, Let us make man,
and Who will go for us, he speaks more regio — in
the style of kings, ** We will and command ;*" so
the Socinians ; but it was not so used in the Hebrew
language. That it is God consulting with his house
of judgment ; so the Jews ; but they know not, nor
can tell us, what they mean by it ; — with tlie angels ;
80 says Grotins. But do prophets go on the service
of angels ? or are they sent on their errands ? No,
these are mere evasions. It is the same that says,
Whom shall I send! in the singular number; and.
Who will go for us? in the plural number.
And to throw more light upon, and add greater
weight to, this, it is observable, that the words which
follow in the two next verses, which the Lord said,
Go make tke heart of this people fat,^ are, in the
New Testament, applied both to the Son, and to the
Holy Ghost. They are applied to the Son, where
Bsaias, when he said these things, is said to have
• Eph. iv. 8. f Job XXXV. 10. f Job is. 15.
b John xii. 40, 41. i Acts xxvili. 36, iS. k Matt zzviiL 10.
seen his glory, the glory of Christ, (for of bim the
evangelist is there writing,) and to have spoken ef
HIM ;^ and, to the Blessed Spirit, where it is
said. Well spake the Holy Ghost, by JEsaims ike
prophet, utUo our fathers; saying. Go utUo this people^
and say. Hearing ye shall hear, and skall not mndcr-
stand}
The three persons in the blessed Trinity ^lorioosly
concur, as in the creating of man, so in the redeem-
ing and governing of man, and particularly in send>
ing messengers to the children of men, to bring
them revelations of the will of God. Ministers are
ordained, in the same name into which Christians
are baptized, In tke natne of tke Father^ said of tkt
Son, and of tke Holy Ghost ;^ nor could they baptize
in tkat name, if they were not commissioned by the
authority, and devoted to the glory, of that name.
The tkree that bear record on earth ; the Spirit^ tkt
Water, and tke Blood,^ that is, the Scriptures, and
the two sacraments, are derived from the three
tkat bear record in keaven, tke Fatker, tke Word,
and tke Spirit. And the last named of the three that
bear record in heaven, is the same with the ^rst
named of the three that bear record on earth ; as the
nexus or bond of union between them. And the
Spirit speaking to the churches :" by ministers, as
expositors of the Scripture, and stewards of the
mysteries of God, they may therefore be justly looked
upon as sent by, and going for, the Father, Son, and
Holy Ghost.
2. Wkat tke consultation is, Wkom shall I send,
and who will go for us ? Some think this refers to the
particular message of wrath against Israel, which
we have in the next verses : Who will be willing to
go upon such a melancholy errand ? Who cslu be
prevailed with to carry a message which they cannot
but carry, as the prophet Ezekiel did, in the bitter-
ness of their souls ;" and as St. Paul, with great
heaviness and continual sorrow of heart ?*
But I rather take it, more largely, for all the
messages which he was intrusted to deliver in God s
name to that people ; the secondary effect of which
was, the making of their <* heart fat, and their
ear heavy,*' but it was by no means the primary
INTENTION. The proper tendency of the word, was
to be a savour of life unto life ; but, if it prove a
savour of death unto death,i^ that is their fault who
make an ill use of it.
*' Wkom shall I send V Some one must be sent,
this perishing self-destroying people must have fair
warning given them ; but it was hard to And a proper
messenger. Not that God was in doubt whom to
send ; when he has work to do, he will not want
instruments to do it by, for he can either find men
fit, or make them so ; but it intimates, that the busi-
ness was such as required a well accomplished ukes-
1 1 John V. 7.8. mRev. iL7. & Ezek. iii. 14.
o Rom. iz. s. p s Cor. iL iff.
ORDINATION SERMON.
971
senger, be^^ond those whom he had hitherto employ-
ed : he must exalt to this honour one chosen oot of
the people,i and qualified with uncommon abilities.
" Who is a chosen man," a choice man, '♦ that I
may appoint over her, and who is that shepherd
that will stand before me ?"'
God now appeared attended with holy angels,
bright and blessed seraphims, who had each of them
six wings, and could make more haste, and deliver
a message better, than any of the sons of men could ;
and yet he asks. Whom shall I send ? for he would
send by a man like themselves. When Ahab's/fl/*e
prophets were to deceive him to his destruction, it
was done by a lying spirit who went forth from be-
fore the Lord.* But when gospel grace was to be
prophesied of by a trne prophet, no created spirit is
employed, but God's own Spirit comes upon the
prophets.
Now hence we may gather three observations :
( I .) It is the unspeakable favour of God to us, that
he is pleased to communicate his mind to us, and to
make it known by men like ourselves. Divine
revelation is a signal token of the divine good will,
and ought so to be accounted. Man, by reaching at
forbidden knowledge, forfeited all that which would
be saving and serviceable. And how well did he
deser^'e to be deprived of all the light of divine
revelation, who had hid his light of human reason
under a bushel, and had almost buried it in dark-
ness ; and by his ignorance had wilf'illy alienated
himself from the life of God} Justly might God
have said, 'that he would never speah any more to
such a rebel ; and then his case had been as despe-
rate as that of fallen angels ; and he must have wan-
dered endlessly, had not God been his guide.
But in pity to poor man, and in order to his re-
covery and redemption, beams of divine light are
afresh darted from heaven ; the great Shepherd sends
after this stray sheep to fetch it home ; He hath
showed thee^ O man^ what is good / unto man he said.
Behold the fear of the Lord, that is wisdom ;* unto
you, O men, I call, and my voice is to the sons of men*'*
Notice is given us of the displeasure of God against
us, that we may avoid it ; of the kindness and good
will of God to us, that we may improve it ; and of
the duty God requires of us, that we may perform
it. He has not hid from our eyes the things that
belong to our peace and welfare, but has at sundry
times, and in divers manners, given us to under-
stand them, and put us in mind of them.
These notices he sends to us by those of the same
nature with us. The people of Israel were so fright-
ened at tlie terrors of Sinai, that they desired thence-
forward God would speak to them by Moses ; Speah
thou with us, and we will hear, but let not God speah
with us, lest we die J Herein they spoke the sense
^ Pb. Uxxix. 19. r Jer. xlix. 19. Jer. 1. 44. • 1 Kings sxii 90, 23.
t Epb. iv. 1& r Mic. vi. & V Job nviii. 98. « Prov. ?lil. 4.
of all mankind, and God agreed to it ; and though*
since then, angels have been often sen(f upon parti-
cular errands, yet the ordinary instructions of the
church have been by men formed out of the clay,
whose terror shall not mahe us afraid, nor their hand
be heavy upon us ; and they are, according to our wish,
in Go(Vs stead,* And this is very agreeable to a state
of probation ; in which, it were not a fair trial if,
by the appearance of angels, those things were made
sensible, which are now the objects of faith. The
Scriptures were not written by angels, but by holy
men of God, and the dispensing of the gospel is
committed to faithful men.
How ungrateful are those to God, who, instead of
giving him thanks for the favour of divine revela-
tion, ridicule it, and asperse it ; and, under pretence
of free-thinking, shake off all the sacred obligations
of it, and thereby forfeit and renounce all the ad-
vantages of it. It is the greatest indignity that can
be done to God, and the greatest injury to mankind.
God has, in tenderness to us, sent us his mind by
men lihe ourselves, and they abuse this favour, by
making themselves equal with those who spake by
divine authority. But if they believe not Moses
and the prophets, neither would they be persuaded
though one rose from the dead.*
(2.) It is a rare thing to find one that is fit to go
for God, to carry his messages to the children of
men. God here asks, Whom shall I send ? Where is
the person who may be intrusted with such an er-
rand ; Who is sufficient for these things ?^ A skilful,
faithful interpreter of the mind of God, who shall
show unto man his uprightness, is one of a thou-
sand.^ He must be an able man indeed, who is fit
to be a minister of the New Testament.**
Such a complication of gifts and graces, as are
requisite to the right discharge of this great trust, is
very seldom found. Such a degree of insight into
the mysteries of the kingdom of heaven, as is neces-
sary to make a man skilful ; and such a degree of
courage for God, and concern for souls, as is neces-
sary to make a man faithful ; is hardly to be met
with. Many are willing enough to go, who yet are
not fit to be sent ; as there are some fit to be sent,
who are not willing to go. Solomon speaks of the
inconvenience of sending messages by the hand of
fools ; they who do so, he says, cut off the feet and
drinh damage. And though men have talents, it is
little better if they have not application ; for as
vinegar to the teeth, and smohe to the eyes, so is the
sluggard to him that sends him,^ Of what ill conse-
quence is it then, to have God's messages sent by
the hand of fools or sluggards ; so that considering
how much folly and sloth prevail, we may well ask,
as those at a loss. Who shall be sent, and who will
go on God's errands ?
7 Exod. xz. 39. • Job xxsiii. 0. 7. • Luke xvi. 31. b 2 Cor. it. IflL
• Job szxiii. Sai d 2 Cor. iii. «. • Prov. x. 2&
972
ORDINATION SERMON.
(3.) None are allowed to go for God, but those
who are sent by him. He will own none bat such
as ho himself appoints. As the ordinances must be
only such as arc of his institution, so the ministers
of the ordinances must be of his designation, else
they cannot expect that his presence should be witli
them, or that his power should accompany their
administrations. It is fit the master should nomi-
nate his own servants ; he knows whom he hath chosen.
When Christ would send forth apostles, he called
ttnto him whom he wouldJ
We are not now to expect immediate calls, such as
the prophets and apostles had ; called not of men
ot hy men. Ministers have no extraordinary com-
missions to produce, nor any miraculous ratifica-
tions ; they undertake not to foretell things to come,
by the accomplishment of which to prove their mis-
sion ; those were requisite to set the wheels in motion,
both in the Old Testament and in the New, but they
cease when the thing is settled. Nor do we think
that the mission of a minister depends upon the
uncertain thread of a lineal succession from the
apostles, which we cannot believe to be either
requisite on the one hand, or sufficient on the
other. But there is some resemblance between
God's calling of ministers now, and his calling of
prophets of old. Prophets were called when they
were qualified for the office, when the word of the
Lord came to them ; and there were schools of the
prophets, in which young men were trained up in
preparatory exercises ; so, note;, those whom God has
by his Spirit qualified for the work of the ministry,
have ONE considerable step toward a divine call : to
which was, then^ added a strong inclination to this
work, purely for its own sake ; Jeremiah says, that
God's word was as a burning fire shut up in his
bones ;> and that is, stilly the other step toward a
divine call, — a sincere desire to glorify God, and serve
the interests of Christ's kingdom, and promote the
salvation of precious souls, without regard to any
secular advantage whatsoever. They in whom such
qualifications for the work and such dispositions to
it meet, may be accounted sent of God. And on
these two the church of England seems to lay the
stress of a due call to the ministry, in the question
put to all who ofl*er themselves to be ordained,
whether they think themselves moved by the Holy
Ghost to take upon them the office of the ministry ?
For it is certain, none are moved to it by the Holy
Ghost, who are not in some measure fit for it, or who
desire it for the sake of secular advantages. But
those who are thus *' called of God," ought to have
their qualifications examined by proper judges ; and,
then, by the word and prayer, (in which they will
have to be employed, whose office it is to give them-
selves to the word and prayer,) they must be solemnly
i Mark iii la v Jer. xx. 9. h Acts xiii. 1 >3L i Rom. x. \b.
recommended to God, and to the word of his grace ;
and their dedication of themselves to God, and the
service of his church, must be recognized. Ther
who by office miniHered unto the Lord^ eis prophets
and teachers, were ordered, by fasting, and prayer,
and the imposition of hands, to separate Barnabas
and Saul to the work whereunto God hmd called
them,^
This is entering in by the door; aa all who will
approve themselves good shepherds most. How
shall men preach except they he thus senl?*^ God com-
plained of those who ran, and he did not send them ^
and he tells them (which is threatening enongb) that
therefore they should not profit the people at all :
those who go without sending, will come back with-
out speeding. God will own his own work, and his
own appointments, but not men's usurpations. Both
the external and internal call are necessary ; and
neither must be set up exclusive of the other. There
must be an internal call, for God will be served
with the spirit in the gospel of his Son ; and there
must be likewise an external call, for God is the
God of order, and will have his own work done in
his own way. And those in whom both these meet*
may, with St Paul, thank Christ Jesus for puttiiig
them into the ministry, and may expect that he will
own them, and stand by them.
II. We have here the consent of Isaiah to this
mission. When he heard God ask, Whowm shall I \
send? he readily answered, Here am /, send me.
How well does it become all who love God, and
have a zeal for his honour, to step in to the service
of his kingdom and interest, when there is most
occasion, and when the necessity of its affairs calls
most for it; to be ready to go on God's errand,
when none else will, and there is a failure of mes-
sengers, " Do you as you will, I will serve the Lard."
It is an honour (though it cannot but be a grief) to
be singular, in appearing for God ; and to appear
active for him, when multitudes decline his service
as mean and perilons ; to make offers to work for
him, when others seek, by excuses and evasions, to
shift it off'.
O what backwardness is there in many to a good
work, when it has any thing of difficulty or disgrace
attending it ; or to any service for God, when other
employments are more gainful and creditable in the
world. Jonah is called to go to Nineveh, but he has
no liking to the errand, and therefore flees to Tarshisb.
The tribes of Israel are summoned to appear in de-
fence of the public liberty and property, against Jabin
king of Canaan, to come in to the help of the Lord, to
the help of the Lord against the mighty ; and, while
Gilead abides beyond Jordan, and Dan cautiously
remains in ships,^ for the princes of Issachar, that
intelligent *" as well as industrious tribe, bravely to
k Jer. ixiii. SI. i Judges v. 17. m I Chroo. xil. x
ORDINATION SERMON.
973
ippear with Deborah, even Issachar and Barak ; for
Sebalan and Naphtali to jeopard their livet to the
\tath in the high places of the field,^ in the common
aose', this is thankworthy. He is the truly Chris-
ian hero, who dares lay his hand to a despised
ilough, and a deserted one, who has courage to
iubmit to a yoke, which so many, like the nobles of
fekoa, are ashamed and afraid to put their necks
ioder.« Those who thus boldly appear for the keep-
og up of religion's interest, are worthy of double
lODOur. This was it that gained LeTi the honour
»f being God's tribe, the holy tribe, that when
Hoses made proclamation in the gate of the camp,
Who is on the Lord's side, to avenge the quarrel
/his covenant upon the makers of the golden calf,i^
hat tribe distinguished themselves, and came in to
tfoses. Thus did Isaiah here ; when every one was
ihy of the office, he was eager to receive it
The errand on which Isaiah was to go, was a very
nelancholy errand. Go make the heart of this people
fat; and yet he offered himself to the service. When
^e are called to act or speak for God, we must not
say, We would go, if we were sure we should have
^d success, and our message would be accept-
able; but we must go, and leave the success to
God. Lord, make what use thou pleasest of me, I
mil not murmur or dispute. Though in the event
oar ministry should prove contrary to what it is in
the intention, — to harden people instead of softening
tbem, and to aggravate their condemnation instead
of preventing it, which is a very uncomfortable, dis-
couraging consideration, yet we must go on in it,
knowing that in the issue God will be glorified.
Isaiah had been himself in a very melancholy
frame in the 5tb verse. Woe is me, for I am undone,
mncb indisposed and burthened ; yet now he has
courage enough to offer himself to the work, which
then he could not think of without terror ; for he
bad been assured that his sins were pardoned, his
iniquity taken away, and then his fears are silenced,
the clouds are blown over, and all is well. Many
bave come to be eminently serviceable to God and
bis church in their day, that at first were low-spirited,
and laboured under great discouragements. When
God by his Spirit speaks to the heart good words
and comfortable words, those who like Daniel were
fallen with their faces to the ground, are wonder-
fnlly lifted up and encouraged, and are ready to say,
M he did. Now let my Lord speak, for tliou hast
i^rengthened me,'i -
Isaiah's saying. Here am I, send me, speaks three
things, for direction, to those who are setting out in
the work of the ministry. His readiness ; his resor-
lution ; and bis referring himself to God.
1- His reatliness. He does not make objections,
as Moses did, O my Lord, I am not eloquent, or,
■ Ju'l? V. I*, 18. o Neb. ill. 5. p Exod. xxxii. S6 q Dan. x. 19.
' Kxod. It. 10. 13. • Ps. ex. 3. t 2 Cor. ix. 7.
Send by the hand of him whom thou wilt send,^ any
body but me ; but. Behold me ; I present myself to
thee, to be employed as thou pleasest : Here I am,
send me. He was a volunteer in the service ; not
pressed into it, but willing in this day of power:* in
this as in other things God loves a cheerful giver,'
a <;heerful offerer. My heart (says Deborah) is to^
wards the governors of Israel, that offered themselves
willingly.^ It is recommended to the elders to feed
the flock of God, not of constraint, but willingly,
and of a ready mind.^ In all acts of obedience to
the calls of God, and assistance to the work of God,
we must be free and forward, as those who know that
we serve a good Master, whose work — ^not only his
for us, but ours for him — ^is honourable and glorious ;
it is its own wages. Let us be brought under the
yoke of Christ, by the constraining power of his love
to us, drawing out our hearts in love to him again ;
and that is the acceptable sacrifice, that which is
bound to the horns of the altar, with these cords of
a man, these bonds of love.
How ready is God to hear and answer our calls ;
he says. Behold me, behold me,"* even to those who
were not called by his name. Much more ready is he
to say, flere I am,^ to those that call upon him. And
should not we then be ready to answer his calls,
though the service we are called to be never so diffi-
cult and hazardous ? Desire not to be excused, when
God has work for you to do, nor let any thing keep
you back from that honour.
2. His resolution. He gives not only a free con-
sent, but he is firm and fixed in it ; does not hesitate
or waver, but is ready both to swear to it, and to
perform it ; and he will not be beaten off it, no more
than the people of Israel, when they said. Nay, but
we will serve the Lord;' or Buth, when she said.
Entreat me not to leave thee, or to turn from following
after thee.
Here am I, not only ready to go, but resolved, in
the strength of divine grace, to encounter the greatest
difficulties, and to abide by the service to the end.
Send me, and I will adhere to it whatever it cost me,
and will never draw back. Thus Christians, thus
ministers, as good soldiers of Jesus Christ, should
war the good warfare with courage and constancy ;
Who is this that engageth his heart to approach unto
me, saith the Lord?* What an acceptable servant is
this, that binds his soul with a bond to the work of
God, and is willing to have his ear bored to God's
door-posts, to serve him for ever. And good reason
have we, thus, to serve Christ, for with such a steady
and unshaken resolution did he undertake to save us ;
when it was asked, Who will be man's redeemer?
who will take the book, and open the seals .'* and there
was found none who would venture upon it ; then
said Christ, Lo I come ; and finding it written of him
« Jurlg^. ▼. 0. * 1 Pet v. 2. w laa. Ixv. 1. > Isa. Iviii o.
7 Josh. xxiv. SI. I Jer. xxx. 21. • Rev. v. 5.
074
ORDINATION SERMON.
in the volume of the book, he determines, he de-
lights to do the will of God ;^ and shall not fail or
be discouraged/
We find this prophet, long after, reflecting with
abundant satisfaction upon that steadiness of reso-
lution with which he entered upon his prophetical
office ; and in it he was both a type of Christ, and
a pattern to Christians. The Lord God, says he,
hath given me the tongue of the learned, which he did
by touching his lips with a coal from the altar ; he
hath opened mine ear, he has promised to help me,
and he is near that justifieth me, and therefore I have
set my face lihe a flint, I hnow that I shall not be
ashamed.^ Those who thus set out with resolution,
may depend upon God to bear them out
3. His referring himself to God, His expressing
himself thus generally. Here am J, send me, inti-
mates this; Lord, employ me as thou thinkest fit;
cut out what work thou pleasest for mc. I will
never PREscribe, but ever suBScribe. Here am I,
ready to go to whom, and on what errand, thou wilt,
whatever objections may be made against it. Lord,
I am at thy service, entirely at thy disposal. Let
the will of God be done bg me, and done concern-
ing me.
Thus we should address ourselves to the work of
the Lord ; with an entire resignation of ourselves to
his wisdom and sovereignty. The heart must be
tabula rasa — white paper to his pen, soft wax to his
seal : lethim write upon me what he pleases, and make
what impressions he pleases upon me. We must
enter upon the service of God, with Joshua's question.
What saith my Lord unto his servant ?^ And with St.
Paul's, Lord, what wilt thou have me to do? And
witli the implicit faith and obedience of the child
Samuel, Speah, Lord, for thy servant hears, I desire
nothing more but the honour of receiving thy com-
mands, and a heart to comply with them.
The mind thus entirely referred to God, is most
easy and quiet to itself, as waiting to know his
mind; in dependence upon his promise, that the
meek he will guide in judgment, and teach his way.
If we impartially search the Scriptures, we may
thence learn, what, in general, God will have us to
say and do for him ; and if we keep our eye upon
his providence, we may by that be assisted in the
application of the general rules of the word, for in
it God guides us with his eye ; and thus by commit-
ting our way and works to the Lord, with. Here am
I, send me, we may find a leading star in all our
counsels, and firm footing for all our resolves ; thus
we stand in an even place.' And certainly, we are
most our own possessors, when we are least our own
masters ; and have the greatest enjoyment of our-
selves, when we are most cheerfully and unreservedly
devoted to God, with. Here am I, send me.
b Ps. xL 7, 8. e laa. xlii. 4. AIsBuI. 4, 5, 7. 8. e JoBh. T. 14.
Application.
Of the many observable, useful hints we have
given you from these words, I shall only resume two,
upon which to ground a word of exhortation ; which
I trust may be profitable to all of us who are minis-
ters, and particularly to you, brother, who are now
devoting yourself to the service of our great Master
in this high and holy calling, for the advancinj^ of
the common interests of his kingdom among men,
and the common salvation of precious souls. We
are here taught, 1. Whom we are sent by. It is God
who says. Whom shall I send? and to him the pro-
phet addresses himself. Send me. And, 2. Whom
we go for ; we go for God ; Who will go for us ?
1. Going forth into the ministry, we must look up
to God to be sent by him. It is the work of God,
Father, Son, and Spirit, to send ministers, the am-
bassadors of reconciliation; and therefore to him
our eye must be : '' Lord, send me. When tfaoa art
sending abroad thy messengers, let me be one ; for
unless thou send me, I cannot go." At our first
setting out in the service of God, and when we go
forth upon any particular errand, this must be our
prayer. Lord, send me.
We who have been many years engaged in this
work, are concerned -to inquire, what manner of
entering in we had,' and whether we looked up to
God at our setting out ; whether we had our eye up
unto him, and a single eye ;. whether our desire was
toward him, and our dependence upon him?
Whether we took our ministry from his hand, and
devoted it to his praise? I hope we did; and we
have had the comfort of it many a time, with refer-
ence to the infirmities we have laboured under, and
the many difficulties we have struggled with. I am
weak, I am forgetful, and meet with much discou-
ragement from without, and from within, but, O
Lord, truly I am thy servant, I am thy servant. Let
us still look up to him, and derive fresh encourage-
ments from day to day, from his promise to be with
his ministers always to the end of their day, and to
the end of the world.'^ If God sent us, he will
stand by us, will own us, vnll carry us on, and bear
us out, and will never leave us. Our Master often
speaks of God, as of him that sent him, and for that
reason doubted not but that he was with him ; so
that when all his disciples fled and left him alone,
yet he was not alone. And as the Father sent him,
so he sends his ministers, who, therefo|je, ought to
have an eye to his hand, as he had to his Father's,
which upheld him.
And you, brother, who are now to be listed under
the banner of Christ, may from hence take direction ;
it is by prayer that you are to be set apart, not only
f Ps. xxvi. -li
r 1 TtaesB. i. 9.
b Matt. xzviiL 30.
ORDINATION SERMON.
975
by oars for yoa, bat by yoars for yourself. That
yoo may, therefore, take God along with you, and
bare him with you in this great undertaking, lift
up your heart to God in this short but comprehen-
sive petition. Lord, send me ; Lord Jesus, send me ;
for it is the Son of man that holds the stars in his
right hand.*
Lord, send me, that is,
(1.) Lord, {pve me a commission. The gospel we
are to preach is not our own, or of our own framing,
bat it* is the gospel of God, the glorious gospel of the
Uetsed God,^ it is the contrivance of his wisdom, it
is the proposal of his grace ; and, therefore, from
him we must receive our warrant to publish the
covenant, to apply the seals to it, and take in sub-
scriptions. All who are duly qualified for the work,
and inclined to it, and enter regularly upon it, and
obtuin mercy of the Lord to be faithful in the dis-
charge of it, may look upon themselves as sent of
God ; and the honour of being of that number, is
vthat you should be ambitious of
Lordy send me, is. Lord, let me know that thou
seodest me, and that I am a minister not of man,
or by man, but by Jesus Christ, and God the Father}
Let me know it by Christ's powerful, gracious
bnathing on me, and saying, Receive the Holy Ghost,
Lord, let me have my credentials under the broad
seal of heaven, and know myself authorized to be
an ambassador, or resident, to carry on the treaty of
peace and reconciliation between God and man ; let
me know it by the working of the Spirit upon my
beart, as an enlightening, quickening, sanctifying
Spirit, and that shall be the witness of the Spirit
with my heart, that I have not taken this honour to
myself, nor am an intruder, but am called of God
to it.
We may not now ask for sensible signs, as Gideon
did, who once and again proved God with the
fleece; but we may and must ask to have more
abundant satisfaction concerning our call, by the
bestowing of spiritual gifts upon us, and the enrich-
ing; of us with divine graces, and with strength in
oar soal. That the ministry is a divine institution,
appears from the Spirit in the word ; that such a
Viinister is of divine designation, appears by the S pi-
nt in the heart, which yet, sometimes, is such a new
name, as no man knows, saving he that receives iV."*
(2.) Lord, give me the necessary qualifications for
this service. Send me, that is, fit me for this work,
and enable me to do it as it should be done. God
never sends any, but such as he gives to be in some
measnre well apprized of the errand they go upon ;
bis ambassadors never have credentials without in-
structions. When the apostles were sent forth to
prtaeh, they were told what to preach, and were filled
with the knowledge of the gospel mysteries. When
' Rev. H. I.
B Rev. ii. 17.
k 1 Tim. I. U. 1 Oal. i. 1.
B Esek. X. 2, 7.
therefore we beg of God to send us, we beg of him
full instructions what to say and do in pursuance of
our coounission, that we may give a good account of
our stewardship, when we must be no longer stew-
ards.
Lord, send me, is. Lord, give me a mouth, and
wisdom ; a door of utterance, that I may speak the
word boldly ; a spirit of wisdom, that I may know
the things which are freely given us of God. Teach
me what I shall say. Put that word into my mouth,
which shall reach the consciences of those who hear
me. The Hebrew phrase for consecration is, filling
the hand ; which intimates, not only the greatness of
the work of the ministry, for they who are called to
it have their hands full, but its dependence upon
divine aids and supplies. We have nothing to give
out to God's people, but what he gives in to us ; no-
thing wherewith to fill their hearts, unless he fill
our hands ; as, in Ezekiel's vision, the man clothed
with linen had his hands filled with coals of fire
from between the cherubim. **
God gives ministers their commission by his Son,
who, when he ascended on high, conferred those
gifts upon men ; but he gives them their instructions
by his Spirit,^ who is given to make up the want of
Christ's bodily presence, and to carry on his under-
taking ; and of whom Christ has said. He shall take
of mine, and show it unto you.f We must therefore
pray for the Spirit; all Christians must, and are
encouraged to do so by that promise : He will give
the Holy Spirit to them that ask him,^ Ministers have
special need of the Spirit, as a spirit of revelation,
that they may know the things of God ; and, as a
spirit of truth, to rectify their mistakes, and to lead
them into all truth.
And ministers' work being to speak not only from
God to his people, but to God for his people, they
have as much need of the Spirit to assist them in
prayer as in preaching, and to be in them a spirit
of supplication as a spirit of illumination. And
for this, also, God will be inquired of; to him we
must go with this request. Lord, teach me what I
shall say, both in the word and in prayer, for I
cannot, in either of them, order my speech by reason
of darkness.' Lord, give me the heart of the up-
right, and the tongue of the learned, and thus, Lord,
send me. Ministers are stars that shine by a bor-
rowed light: to the fountain of light they must
therefore apply themselves ; and he having said to
us, From him that would borrow of tkee turn thou not
away, will not turn away from us, if we come to
borrow of him ; especially when it is to borrow a
stock wherewith to trade, in his service, for his
glory.
It is a very proper sign which some churches use
in the investing of ministers in their office, to
• John xlv. S8.
4 Lake si. lO.
p John xvi. 14.
r Job xxxvil. 19.
076
ORDINATION SERMON.
pat the New Testament, or Bible, into their hands ;
not only to signify, that they have authority to preach
the word of God, bat that they mast fetch all their
farniture for their work from the Scriptures ; those
they mast consult, those they must study. That is
the rule they must g^o by, the model they must build
by ; there is the pattern showed them in the mount ;
that is the card and compass they must steer by.
Lord, send me, is, Lord, put the Bible into my heart.
Lord, make me ready and mighty in the Scriptures,
that thence I may be thoroughly furnished for every
good word and work.
(3.) Lord, give me opportunity. This door also
God has the key of, as well as the door of the heart,
and of the lips ; and our eye must be to him for the
opening of it, and the making of it a wide door, and
an effectual one, though there be ever so many ad-
versaries.' Lord, send me, is. Lord, having hired
mc into thy service, find me but something to do for
thee ; having sent me into thy vineyard, cut out work
for me there, that I may not stand all the day idle,
because no man has hired me.' Place me in what
sphere thou pleasest, higher or lower, larger or nar-
rower, only let me be some way serviceable to thy
glory, and not thrown by as a despised broken vessel.
And in this, we must refer ourselves to God : Lord,
send me whither thou pleasest, order me into what
circumstances thou thinkest fit; make any use of
me, so that thou wilt but make some use of me ; let
me have a place in the body, though it should not
be a place of honour. Send me, with Jonah, to
Nineveh ; with St. Paul to Macedonia, to help there;
to the highways and hedges, to pick up guests for
the marriage, and I will cheerfully go. You must
set out in the ministry, with an entire resignation of
yourself to God: ** Ho shall choose my inheritance,
my employment, for me." Send me whither thou
wilt, send me to a pulpit ; send me to a prison,
(and it is good to think of that, and to provide ac-
cordingly ; we are not better than our fathers, nor
know we what trying times may yet be before us,)
I am ready to go, as St. Paul, bound in the spirit to
Jerusalem : send me on what errand thou wilt,
thongh ever sounpleasing to myself, ever so displeas-
ing to others. Servants must go whither they are
ordered, and do as they are bidden, and say what is
put into their mouths, without murmuring or dis-
puting, and so must we, as those who have no will
of our own, but what is swallowed up in the will
of our master, in all which we desire to stand com-
plete.
And it is a great satisfaction to a minister in all
his settlements and removals, to see God going be-
fore him, and leading him in a plain path ; as it is
bis duty to pray for direction, and his wisdom to
follow providence, and not to force it, to do the
I 1 Cor. xvi. 9.
V 2 Cor. X. 4, 5.
t Mark xx. 6, 7.
« ba. Iv. 10, II.
Heb. iv. 18.
work of the present day and place, and leave to God
what is to come : Mine eyes are ever towards ike Lord,
And if we see him setting before us an open door,
we may comfort ourselves in this, that no man shall
shut it.
(4.) Lord, give me success. Send me, and the
message by me, as the rain and snow from heaven,
which returneth not thither, but accomplisheth that
for which it was sent." Send me ; and let the Spirit
go along with me to make the word efiectnal, that it
may not be as water spilt upon the grouDd ; lb at I
may not labour in vain, or spend my strength for
nought Those whom God sends, he sends armed
with such weapons as are mighty through him, to
the pulling down of Satan's strong holds.* O let me
be furnished with those weapons ! that I aiay see of
the travail of my soul to my satisfaction.
Lord, send me to their hearts, let the word be
quick and powerful for that purpose ; send it be-
tween the joints of the harness ; send it between the
joints and the marrow;* send it, and let a divine
power go along with it ; send the report, and with it
let the arm of the Lord be revealed ;* that many may
be brought to believe it, for it is the power of God to
salvation to every one that believes J O that it might
now appear so, as it appeared when the ward of the
Lord, at first, grew and prevailed so mightily,. How
can we expect that our labours should be successful,
and that we should profit the people we preach to, if
we do not sincerely design it, and earnestly desire it.
But we must go forth in the strength of the Lord
God,' or we shall go to no purpose. If we think to
succeed in the strength of our own parts or resola-
tion, by our own wisdom or importunity, we do but
deceive ourselves ; for St. Paul himself owns he cao
do nothing of himself, but all things through Christ
strengthening him;* this divine strength we must
pray for and depend upon, and by faith most fetch
it in, whenever we have any work to do for God.
And this is our comfort, that God*8 strength is often
perfected, and most praised, in our weakness, for it
is ordained out of the mouth of babes and sucklings.
Pray thus, pray daily thus, and you shall not
seek in vain. If, when God calls to you to appear
and act for him, you cheerfully say. Here am I,
you may be sure, when you call to him to appear
with you, and act by you, he also will say. Here am
I. If you say, Lord^ send me, he will say. Go, and I
will be with thee. If you say, as Peter, Lard, bid me
come to thee upon the water ; ^ he will say, Come, and
will keep you from sinking.
2. Going on in the ministry, we must remember
WHOM we go for. Who will go for us; as agent for
God the Father, Son, and Holy Ghost? Not that
God has need of us, or of our services ; he has an-
gels at command ready to go on his errands, and to
ft ba. liii. I. y Rom. 1. Iff. ■ Pa. \xx\. 16.
• PhiL Iv. la. b Miatt xiv. 98, ».
ORDINATION SERMON.
977
fly swifUy; bot he is pleased to employ as, to bid
us go for him. We go for God the Father, to bring
the seals which he has made to him, as their chief
good, and highest end ; for God the Son, to bring
the soals to him he has xedeemed, as their Prophet,
Pnest, and King ; for God the Holy Ghost, to bring
the seals he has the charge of under his conduct,
and his sanctifying power and inOuence.
Let as see how improyable this consideration is.
(I.). If we go for God, then we have no reason to
be ashamed of our office, but to magnify it. Work for
God cannot but be great work, and put honour upon
them who are called to it The preachers of a gos-
pel, which, to all that believe, is ike power of God unto
salvation f^ how much reason soever they have to
think meanly of themselves, as unworthy of the
honour, yet have a great deal of reason to think
highly of their work. St Paul, who went for God
to the Gentile world, though for that he was re-
proached by the Jews, yet magnified his office.** The
messengers of the churches are the glory of Christ,"
how scornfully soever they are looked upon by the
children of men. If we be not a shame to our office,
it is well ; we have no reason to be ashamed of it.
Ministers are not common messengers ; they are
ambassadors for Christ,' for the King of kings, and
that is a high post of honour ; in which though we
pretend not, as ambassadors, to the title of Excel-
Uncy, }'et we ought to approve ourselves of an ex-
cellent spirit, and labour to excel in gifts and graces.
And let not any think themselves too good to be thus
employed, as if the lowest of the people were as fit
to be messengers for Christ, as Jeroboam thought
ihem to be priests to the calves ; no, it is no dispa-
ragement, to the greatest, to go for God. King
Solomon valued himself upon his being a preacher.
(2.) If we go for God, then we must fait /fully de-
lieerkis MIND, t» his name ; and when we do so, we
may speak as having authority. If we go on his
enand, that, the whole of that, and that only
He ninst deliver. Ezekiel must speak God's words
to the people, and speak them as his ; whether they
^ill hear, or whether they will forboar.v We must
deliver that which we have received of the Lord, and
our doctrine must be not ours, but his that sent us.
Let this therefore imbolden us in our work, and
give us a holy, humble assurance. We pretend to
DO dominion over you, we are your fellow-servants ;
but he who sends us, and whose mouth we are to
you, claims dominion over you, and commands your
obedience. He is the God who gave you your
being ; and therefore has authority to give you law,
and will not suffer his authority to be slighted, or
his crown profaned.
If we obtrude that message in God's name which
is not his, and say. Thus saith the Lord,^ when it is
f 2Cor. V, so.
d Rom. si. 13.
f Kzek. ii. 7.
3 m
• *2 Cor. viii. 23.
h Jer. xxiU. 31, 32.
a false dream, fancy, or forgery of our own, we can-
not speak with any confidence ; (what is the chaff
to the wheat?) but as long as we keep close to
our instructions, we may rely upon our commis-
sion ; and as far as what we say agrees with the law
and the testimony, it demands acceptance, not as
the word of man, a poor, frail, dying man like your-
selves, but as the word of God,* for so indeed it is ;
the word of a living God ; a living word that abides
for ever.
(3.) If we go for God, then far be it from us, that
we should seek ourselves and our own things. One
of the first lessons Christ will have his disciples to
learn, is to deny themselves, that they make him
all in all. Self will be apt insensibly to steal into
the study to us, and into the pulpit with us, and as
far as it is indulged, the ends of our office are per-
verted, and our work spoiled, and stript of its dig-
nity and power. We are ministers of Christ ; and
therefore must not preach our8elv«s, but Christ
Jesus the Lord, — and [declare] ourselves your ser-
vants for his sake:^ that the Lord alone may be
exalted in our ministry, that he may be all in all.
We must not seek our own praise and applause,
but must humble and abase ourselves ; must not aim
at the making and maintaining of any secular in-
terest for ourselves, — that is prostituting what is
honourable, and profaning what is sacred. It is a
sad complaint which Paul makes even of the minis-
ters of his time, that all sought their own, not the
things that were Jesus Christ's ;■ I wish we have not
all of us too much reason to charge the same upon
ourselves ; I am sure, we have all of us need to watch
and pray against this sin. Ministers, of all people,
must not live to themselves, nor please themselves,
nor aim to enrich themselves ; for thereby they con-
tradict, and so depreciate, theiroffice, which is intend-
ed to bring souls from self to God. None of us, if
he lives like himself, lives to himself but to the Lord.*^
Let self therefore be abased, and annihilated, that to
us to live may be Christ," nothing but Christ. We are
friends of the bridegroom, and are unworthy the
honour, if we speak one word for him, and ten for
ourselves, when we ought to be entirely devoted to
him.
(4.) If we go for God, then to him we must give
account of our negociation ; if you send your servant
on an errand, you expect when he comes back, he
should tell you how he has done his errand, and
how he sped. The Lord of those servants that are
sent for him, will come and reckon with them, what
they have done, and what they have gained by trad-
ing with the talents committed to them. Angels give
account of their messages ; they run and return,
descend and ascend ; and ministers are hastening
towards their day of account.
1 1 Thca§ ii. 13. k s Cor. Iv. 5. 1 PhiL ii. ai.
» Rom. xiv. 6, 7. n Phil. i. 31.
978
ORDINATION SERMON.
\^'e must give an account of ourselves to God ; it
will be inquired into, whether we have faithfully
delivered our message, whether wc have declared
the whole counsel of God, and whether wc have not
pulled down with one hand what we built up with
the other. It concerns us therefore to do our work
as those who know it will be reviewed.
We must give an account likewise of those to
whom we have been sent ; and a heavy account it
will be if they perished through our ignorance, care-
lessness, or treachery. If the watchman warn not
the sinner of his danger, the sinner shall die in his
iniquity, but his blood shall be required at the
watchman's hands. How pathetically did Augustus
Caesar upbraid the general, who, by his ill conduct,
had lost him a brave army, Qnintili Vare redde
Icgionei — Quintilius Varus, restore my legiom.
Much more terribly will they be reckoned with, who
by their treachery have been the ruin of precious
souls. But how comfortable will the account be, of
those who are the seals of our ministry, whom we
have been instrumental to bring to Christ ; as it was
to this prophet, concerning some, of whom he said.
Behold, I and the children whom the Lord hath given
me f though the generality believed not his report.
If we are sent for God, we must consider, as the
prophet did, what answer we shall return to him who
sent us ;P as the servant who was sent to invite to
l;he wedding feast, when he met with repulses and
slights, came and showed his Lord all these things.^i
O that this thought might quicken us to the utmost
care and diligence in our work, and that we might
be found watching for souls, to win them over to
Christ, as those who must give account, and who
know not how soon.
(5.) If we go for God, then he will certainly bear
us out, and stand by us, in all we do according to
our commission. If we go for God, he will go with
us ; as he promised to go with Moses, when he sent
him to Pharaoh. Those who are God's servants he
will uphold ; he will strengthen, according to their
day ;' ho will plead their cause, and not suffer them
to be wronged. Kings shall be made to know, that
it is at their peril, if they do his prophets any harm.*
Princes take injuries done to their ambassadors as
done to themselves, and will resent and revenge
them accordingly ; and so does our Lord Jesus. He
thtit detpiseth you, despiseth me. Mocking God's
messengers and misusing them, was once and again
Jerusalem's measure-filling sin.
Ambassadors have their charges borne. God has
provided, that as those who served at the altar might
live, and live comfortably, upoii*the altar ; so those
o Isa. viii. 18., p 2 Sam. xxiv. 13. q Luke xiv. 21.
r 1 Cor. X. 13. • Ps cv. ]&. 1 1 Cor. ix. 14.
u Jam. V. 4. ▼ Lev, xix. 13.
who as his messengers preach the gospel, ahoald he
suitably maintained, that they may live of Ike gospel.'
Yet sometimes the case is such, that ministers lose
by their ministry : (the disciples left all to follow
Christ, and preach tiie gospel :) but in that csase,
confide it to him to indemnify them; one uray or
other it shall be made up to them.
(6.) If we go for God, and approve ourselves true
to the trust lodged in our hands, he will abandantly
recompense all our services and sufferings. We
shall not only be saved harmless, and have oar losses
made up, but we. shall have God himself to be oar
bountiful rewarder, and our exceeding great reward.
St Peter encourages ministers, the under-sbepherds,
to feed the flock of God, and to do it willingly, with
this, that when the chief Shepherd shall appeoTy they
shall appear with him in glory.
The labours of a few days shall be rewarded with
everlasting pleasures and riches ; God will be sure
to pay his messengers well ; nor will he keep back
the hire of the labourers, who have reaped down his
corn-fields ;° nor shall it abide with him aU nighty vr-
til the morning* of the resurrection ; hot when the
sun of their life goes down, and the day of their
service is ended, the labourers are immediately call-
ed to receive their penny ; even those who came in
at the eleventh hour, who died young, and so did but
an hour's work, as well as those whose laboars were
long, and who bore the burthen and heat of the
day.* St. Paul doubts not, but that when he departs
he shall immediately be with Christ ;" and in the
assurance of it pleases himself with the thoogbt.
That he was now ready to be offered, and the time
of his departure was at hand ; and thenceforth was
laid up for him an abundant recompence.'
Encourage yourselves, brethren, and one another,
with this word : you go for God. You aim at his
glory, and make his work your business ; yoa lay
out yourselves in sincerity to advance his name, and
honour, and interest, and his kingdom amonj^ men.
And do you so indeed ? Though Israel be not gathered,
yet shall you be glorious,* and a sweet savour to God,
not only in them that are saved, but in tketn that
perish** And therefore be of good courage, and lift
up the hands that hang down ; a particular account
is kept of all your travels, toils, and tears in Christ's
work, and they shall all be abundantly recompensed.
In due season you shall reap, if you faint not ; he not
weary then in well-doing.*^ Hold out faith and
patience yet a little while, and your warfare will
soon be accomplished ; only be faithful unto death/
and the crown of life is as sure to you as if it were
already upon your heads.
w Matt. XX. 8, 9. X PbiL i. 23. ji Tim. iv. 7, 8.
I Isa. xlix. 5. « S Cor. ii. 15.
b Gal. vi. 9. c Rev. ii. 10.
THE
EXHORTATION,
AT
Mr. SAMUEL CLARK'S ORDINATION, AT St. ALBANS.
(SOMEWHAT ENLARGED.)
That which yet remains, before we part, is to ad-
dress an exhortation, g^ve me leave to call it a
charge in Christ's name, to yoo, my dear brother,
who have now dedicated yourself, and have been
very solemnly dedicated, t* the service of Christ in
the work of the ministry ; which I trast has left such
a truly indelible character and impression upon you,
that yon will remember this day by a good token as
long as yoa live ; as the day in which year heart
was more than ever fixed for God, as the Master yoa
love, and resolve by his grace to live and die with ;
and your ear bared to his door-post, to serve him for
never to go oat free from his service, but to
ever
go on more and more free in it.
Think yoo hear Christ saying to you, as he did
to his disciples, when he had washed their feet, and
had taken his garments, and was set down again :
Know ye not what I have done to you ?* I say, what
Christ has done to yoa, for it is he who pats you
into the ministry,** not we. Do yoa know, do you
consider, what an honour he has put upon your
head, what a trust be has lodged in your hand, and
vhat a bond he has laid upon your soul ? And will
yoa not next consider, what he expects and requires
from you, in consideration of this which he has done
to you ?
I hope you have such a sense of the excellency of
the work to which Christ has called you, and its
direct tendency to advance the honour of your
Creator and Redeemer, and the true welfare of your
fellow-creatures and fellow-Christians, that if we
shonldoow say to you, as Elijah said to Elisha, when
he had cast his mantle over him, Go, returUf for
iJohnxiii 19.
4 Ruth L 17.
b 1 Tim. i. 13
3 R 2
• Kingi x\x. 90.
c Luke ix. 62.
what have I done to thee ?' you would reply as Ruth
to Naomi, Entreat tne not to leave thee, or to turn from
following after thee ^ for from the plough, to which
I have this day laid my hand, I trust I shall never
so much as look back.* The Lord heep it always in
the imagination of the thought of your heart , and
establish your way before him /' You have, as Jeph-
thah, opened your mouth unto the Lord ; and you
cannot go back.' Go forward then, in God's name ;
go on and prosper, and the Lord be with you.
You have this day received a commission from
the Lord Jesus, according to the true intent, and
full extent, of the institution of the g^pel ministry,
to be an officer in his army^ to train up his soldiers
to, and lead them on, in all the services of the
Christian warfare; to be an officer in his Atfi^</om,
to see that his laws be observed, hb ordinances kept,
and the peace and order of his kingdom preserved,
for the honour of the prince, and the protection and
welfare of all his loving subjects.
The apostles, prophets, and evangelists, were ex-
traordinary ambassadors, employed to set the treaty
on foot between God and fallen man : to them first
was committed the ministry of reeoneiliationJ* Pas-
tors and teachers are, as residents or consuls, to
carry on tfie treaty of peace, and to maintain all the
branches of that commerce and communication
between heaven and earth, which is founded upon
it; their business is to negociate affairs between
Christ and his church ; they are tahen from among
men, and ordained for men in things pertaining to
God,* as the priests under the law were ; that Christ
may have the rents, honours, and services, which he
f I Chron. xzix. II.
h 9 Cor. V. 90l
f Judg. xi. 3S.
i Heb. V. 1.
980
EXHORTATION AT
was to receive from his church, and the charch may
have the favours and benefits which it is to receive
from Christ.
Now, as the officers in a kingdom or corporation
are commonly sworn to execute the office they are
put into according to law ; so you are this day
sworn, as it were, to do the work of a gospel minis-
ter, according to Christ's institution.
It is therefore requisite that you rightly understand
what the business of your office is, and what is the
work that you are called to ; that you may both pre-
pare and apply yourself accordingly. I doubt not
but you know it, and have considered it, yet I hope
you will now give me leave to put you in mind of it,
and myself too. This charge is given you, O Timo-
thy^ keep that which it committed to thy trtut ;'' it is a
great trust that is committed to you, and which you
must shortly give an account of, and therefore it con-
cerns you to be faithful, by mercy obtained from the
Lord. You have accepted the trust, acquaint your-
self M'ith it, and be faithful to it, that you may in
the great dny give a good account of it.
I. There is a trtut committed to you, in common
with all Christiant, and that is, your own precious
soul. This charge therefore we are to give you, in
the first place, which St. Paul gives to Timothy,
Take heed to thyself that thou mayst save thyself; '
and to the elders of Ephesus, Take heed therefore
to yourselves,^ Those are very unfit to take care
of other people's souls who are careless of their own ;
and to guide others in the way to heaven, who ap-
pear not at all solicitous to find the way thither them-
selves, or seem as if they had found some other way
than that of strict and serious godliness, which the
Scripture directs all to, and to which they direct
others to ; who, in another sense, must join with the
spouse in her confession, They made me the keeper
of the vineyards, but mine own vineyard have I not
kept.^
Look well to the state of your own soul, and the
terms on which it stands with God, and there make
sure work about your calling and election ; make it
more and more sure to yourself, more and more evi-
dent, that you may be able to speak by experience,
and then you will speak best, of regeneration, and
the new birth ; of union with Christ, and of recon«-
ciliation to God, and communion with God through
him ; may be able to say in some measure, with the
apostle. That which I have seen and heard, looked
upon, tasted, and handled of the word of life, that de-
clare I unto you, that you may have fellowship with
us.""
Look well to the frame of your own spirit ; that you
not only approve yourself a Christian indeed, but
that you always maintain a Christian temper, and
evidence it. You have made it appear to us at this
k I Tiro. vi. 20
m Acts XX. 28.
1 I Tim. iv. 16.
n Cant i n.
time, that your judgment is rightly informed con-
cerning the things of God; now, make it appear
that there is a divine heat accompanying the divine
light : for wherever the Sun of righteousness arises
upon any soul, he brings both along with him ; and
our Lord Jesus, in those two remarkable operations
of his upon the minds of his disciples, after bis re-
surrection, his opening their understandings to un-
derstand the Scriptures, and his making their hearts
to burn within them,^ gave a specimen of what he
would do for and in all his faithful ministers.
As we should labour to understand that ourselves
which we would lead others into the understanding
of, so we should ourselves be affected with that
wherewith we desire to affect others ; for the expres-
sions of seriousness and earnestness are but affecta-
tion, further than as they flow from true affection.
Let what we say come from the heart, and then it
will be likely to reach to the heart But whatever
influence it has upon others, let us take care that it
have a good influence upon ourselves, that we be
leavened by it, and delivered into the mould of it ;
that one poor soul, at least, may be the better for
every sermon we preach, that is our own.
I have often, with a great deal of pleasure, thought
it a mighty advantage, which we who are ministers
have above others for the keeping up of our ac-
quaintance with heaven, and the carrying on of the
interests of the spiritual and divine life in the soal.
that the business of our profession is such as obIi>:es
us to be much in converse with the Scriptures, and
the things of God, to meditate on those things^ and yire
ourselves wholly to them.^ And besides our stated
devotions, in secret and in our familie», which we
have more time for than those have whose business
lies in the world, we have occasion to be frequent in
prayer with the sick, and the afflicted, and the fami-
lies of our friends ; and in good discourse with them :
which if it be, as it ought to be, a pleasure to us, and
we be in it as in our element, it will be somethins:
more, it will be a projit to us ; and unless we be
very much wanting to ourselves, will contribute
abundantly to the prosperity of our own souls.
Yet this is not all : look well to the tenor of yoor
conversation, that it be even and regular, and such
as becomes your character ; that by its evangelical
tendency you may be preaching daily to those with
whom you converse. It is not enough that it be
blameless and hannless, and without rebuke, but
your light must shine in every thing that is virtuous
and praise-worthy. It is not enough for us who are
ministers to say, none have learned any ill by us ; but
what good have they learned? It is part of the charge
to Timothy, Be thou an example of the believers, in
word, in conversation, in charity, in spirit, in faiths
in purity J It is not enough that we do not pull down
o I John i. 1, 3.
q I Tim. iv. 15^
P Luke xx\y. 4&, 32.
t I Tim. iv. 12.
AN ORDINATION.
081
with one hand what we build up with the other ; but
we must build up with both hands, both with our
doctrine and with our example ; then, and then only,
are we burning and shining lights. The account we
have of our Master is, Of what he began both to do
and to teach f which is an intimation to us, that our
teaching and doing should be of a piece.
II. There is a trust committed to you a$ a minuter,
which you must be true to. Every servant in the
bouse has his work assigned him ; but the steward
is not only employed but intrusted ; there is more
referred to his prudence and care than to the other
servants : now the ministers of Christ are stewards
of the mysteries of God,* and it is required in stew-
ards that they be faithful; they are rulers in the
household^ under the Master, to give them their por~
lion of meat in due season ;" and in order to the due
discharge of their trust, have need to be wise as
well as faithful. Now when a steward enters into
his office, it is usual to give him a particular account
of the things put into his hand, and the trusts com-
mitted to him ; the keys of such and such a store-
house are lodged with him, and he is to be account-
able for what is in it, and what is given out of it.
Perhaps Christ alluded to this, when he gave to
Peter the keys of the kingdom of heaven,^— and, in
him, to all faithful ministers who are intrusted to
dispense the unsearchable riches of Christ, and
that kingdom, according to the direction of their
Lord, and for his honour.
When the Levites had their hands filled — as the
Hebrew phrase is, for consecration — that is, had the
charge of the sanctuary committed to them, and the
parts and utensils of the tabernacles put under their
castody, each of the three families had their part
committed to them, and knew what they were to
take care of, and account for : the Kohathites had
the charge of the ark, the table, the altars, and the
Tcssels of the sanctuary ; the Gershonites of the
tent, the curtains, and hangings, &c. the Merarites
of the boards, bars, pillars, &c.* Thus care was
taken, that each should know his charge ; and it is
said, that the instruments of the charge of their bur-
then were reckoned to them by name ;* that they might
he engaged to the utmost circumspection in the
discharge of their trust.
Give me leave, brother, in like manner to be par-
ticular in giving you an account of the holy things
put into your hands, that good thing which is com-
mitted to you ; to heep, not by any skill or strength
of your own, but by the Holy Ghost that thoelleth in
iu ;▼ and I hope you will not think we take too much
upon OS, if we charge you^ in the sight of God^ who
^ftickeneth all things, and of Christ Jesus, who, before
Pontius Pilate, witnessed a good confession, that you
keep this commandment without spot, unrebukable^
• Actsi. I.
» Maltxvi. 19.
i 1 Cor. I. 2:
a Luke xii. 42.
w Numb. iii. 35, 31, % x Numb. iv. 32.
until the appearing of our Lord Jesus Christ ;' and
in the discharge of this stewardship, remember that
our Master expects we should approve ourselves
both faithful and wise servants, as those who, through
grace, have both skill and will for our work.
1. You must, faithfully and wisely, explain and
apply the oracles of God. You have declared, that
you receive the Holy Scriptures as of divine autho-
rity, and the standing rule of your faith and prac-
tice, and as such we commit them to you, to be your
treasury and touch-stone, the fountain whence you
must derive your knowledge, and the foundation on
which you must build your faith ; for by them is the
man of God perfect , accomplished as a man of God,
and thoroughly yWrntVi^r^ for every good word and
warh.^
The book of the law was committed to the custody
of the priests ;^ and it is a very proper and signifi-
cant usage in some churches, to put the Bible into the
band of ministers when they ordain thera. That is
one of the great things we commit to you. Keep the
Bible as a sacred deposit of inestimable value, which
being a light shining in a dark place, it is not strange
if the powers of darkness level all their force against
it, to corrupt it, to slacken the obligation, or lessen
the reputation of it, to take it away from us, or,
which would come all to one, to take us off from it
to follow some false light. It is therefore given in
charge to all Christians, but to ministers in an espe-
cial manner. To holdfast that form of sound words
which we have in the Scriptures, in faith and love,
and to hold to it. Let us be true to this trust, as
faithful keepers both of the words and things con-
tained in the Scriptures ; as the Masoritcs, among
the Jews, were of the letter of the Old Testament,
who could tell how often each letter of the alphabet
was to be found in their Hebrew Bible ; and let us
not come under the black character of those, who in
the primitive church were called traditores — traitors,
or betrayers ; because, to avoid suffering, they gavQ
up their Bibles to their persecutors.
In all your preaching, keep close to the Scripture ;
and fetch both matter and words thence. To the
law and to the testimony,^ It is Scripture philosophy,
and Scripture oratory, that ministers must be mas-
ters of, and serve Christ and his church with : if
they speak not according to that rule, it is because
there is not that light in them that should be. You
have a gospel to preach, not a gospel to make ; and
then only are faithful to your commission, when you
strictly pursue your instructions, and deliver all
that, and that only, which you liave received of the
Lord, in its native purity and simplicity, as one who
dares not add thereto, or diminish from it, nor make
any alteration.
Study the true and genuine sense of Scripture*
Y 8 Tim. i. 34. « 1 Tim. vl. 13, 14. • 3 Ttra. iii. 17.
b Deut xvii. 18. e Isa. viii. 30.
982
EXHORTATION AT
by consalting the originals, and comparing spiritnal
things with spiritual ; and rest not in Scripture words
and phrases, without understanding the true import
and intention of them, and doing what you can that
those you speak to may rightly understand it too :
for what will it avail us, harere in cortiee — to wor-
ship in the outer court? Paul, when he was a Pha-
risee, had his Bible at his fingers' ends, and yet
owns he was without the law,^ because he was a
stranger to the true intent and meaning of it ; and
what does it profit then? Nay, if we do not take
pains thoroughly and truly to understand the Scrip-
ture, we shall be in danger of handling it deceit-
fully, and wresting it to our own and others' destruc-
tion.* In plain texts, keep to the plain sense ; in
difficult ones, be modest and humble in your searches,
and heep to the proportion of faith} expounding them
by those that are more plain.
Accustom yourself to a Scripture language ; and
labour to be ready, as well as mighty, in the Scripr
tures, that you may speak of divine things in the
words which the Holy Ghost teaches ;b for in those
words they are brought with the most power, both to
convince and to comfort. Do what you can, there-
fore, to make them familiar both to yourselves and
to your hearers. Whence can we better fetch both '
strength and ornament to what we say, than from
the Scripture?
In order to all this, I earnestly wish that the read-
ing and expounding of the Scriptures were univer-
sally practised in all our congregations, as, blessed
be God, it is in many. It has been, and would be, of
great use to increase Scripture knowledge both in
ministers and people ; and some plain and obvious
observations gathered out of a chapter in the expo-
sition of it, might do as much to enlighten the mind,
and direct the conscience, as a long studied train
of arguments in a sermon. Duleius ex ipso fonte
hibuntur aqua — Water dranhfrom the spring-head is
sweet indeed.
2. You must, faithfully and wisely, administer the
ordinances of Christ, according as your opportunity
is. Divine institutions are to be kept pure and entire,
not kept /rom the church, but kept /or it, and you
are intrusted with the custody of them, and the dis-
pensing of them, so as to serve the great ends for
which they were appointed ; both those which are
common to all revealed religion, as the word, prayer,
and the sabbath day, and those which are peculiar
to the Christian economy, as baptism and the Lord's
supper.
The preaching of the word is a divine institution,
not only for the bringing in of those who are without
the church, as if none needed to be preached to but
heathens and Turks, but for the bringing up of
those who are born within the church, as they come
d Rom. Tli. 9. • 2 Pet iii. 16. f Rom. zii. 6.
ff I Cor. ii. U ha Tim. iv. 1, 2.
Up to years of understanding, and the building up
of those who are grown to maturity, who, as long as
they are on this side heaven, need the constant
preaching of the word, for the increasing of their
knowledge, the refreshing of their memories, the
assisting of their meditations and devotions, and the
directing of their affections and conversations ; be-
sides the necessity there is of it, for the convictioD
and conversion of sinners, even in Christtan nations:
1 charge you^ therefore^ before God and tha Lord Jesus
Christ, who shall judge the quick and the dead at Us
appearing, and his kingdom^ preach the ward, the
pure word of God ; be constant, he instant in season,
out of season ; reprove, rebuke, exhort, with all long-
suffering and doctrine.^ Prepare for this part of
your work ; it is the wisdom of the preacher, still
to teach the people knowledge ; let him give good
heed, and seek out, and set in order, many proverbs:
let him study to find out acceptable, profitable
words.^ Manage it as an ordinance of Christ, insti-
tuted for the advancing of his honour and interest,
and therefore preach not yourself, but Christ Jesus
the Lord,^ as one who has determined to know no-
thing but Christ and him crucified,* and desires to
acquaint others with him. '' Preach Christ, bro-
ther,'' said an aged minister, to one who asked his
advice ; " whatever you do, preach Christ"
Prayer is another divine institution, and you are
to give yourself to that, as well as to the ministry of
the word ;"' and this part of your work is as neces-
sary to be done, and to be done well, as that Yon
must be the people's mouth to God, to declare all
their concerns to him, as well as God's mouth to
them, to declare all his counsel to them. And for
this also you must prepare, by meditation and secret
prayer, and acquainting yourself more and more with
the Scriptures and your own heart, and the several
cases both of saints and sinners. Know and observe
the great intentions of this ordinance, not to pre-
scribe to the providence of God, but to plead and
put in suit his promises, to give him the honour doe
to his name ; and to fetch in that grace, strength,
and comfort, which he has encouraged us to ask and
hope for in the name of Christ : keep this in your
view in every prayer.
The Lord's day is a divine institution ; the reli-
gious observation of one day in seven to the honour
of God, is as ancient as the world ; the fixing of it
to the first day of the week, in honour of Christ
rising from the dead, is as ancient as the Christian
church; and the thing itself is necessary to the
keeping up of religion in the world ; and, therefore,
study to keep up the honour of the Christian sabbath*
that you may keep up the power of it; call it a
delight, the holy of the Lord, and honourable, and
teach others to call it so too.
I Eccl. xii. 9, 10.
1 1 Cor. ii. 9.
k s Cor. iv. &.
m Acts vi. 4.
AN ORDINATION.
983
The two sacraments, of Baptism and the Lord's
Sapper, yon are likewise intrusted with the admi-
nistration of ; and mast therefore stady the nature
of them, and furnish yourself well with that which is
pertinent and proper to be said in the administration
of them, both in the word, and prayer, by which they
are sanctified ; and get your heart aficcted with the
great things contained in those ordinances, that you
may administer them not only so as to instruct, but
so as to affect others also. And in your administra-
tions have an eye to the institution ; that is your
warrant on which you must depend for your autho-
rity, and, therefore, that must be your rule to which
\on must adhere for your direction. See thou do all
uecording to the pattern showed thee in the mount.
3. You must faithfully and wisely maintain and
defend the great truths of the gospel. From the
begin nin2p, the gospel was preached with much
contention,* and our Lord Jesus himself endured (he
contradiction of sinners ; and the like must be still
expected, till we come to that world where there is
no pricking brier nor grieving thorn. The ministers
of Christ are not only labourers in his vineyard, but
advocates for him at the bar, to plead his cause ;
soldiers for him in the field, to fight his battles ; and
you must famish yourself accordingly.
There are matters in variance among good Chris-
tians and good protestants, like those of old about
meats and days, in which we must study mutual
forbearance, humbly and honestly walking accord-
ing to the light God has given us, and charitably
believing that others do so too. But there is oppo-
sition given to the gospel we are the ministers of,
by atheists and deists, Socinians and papists ; against
whom we must contend earnestly for the faith once
delivered to the saints ;" and to whom we must not
give place by subjection, no not for an hour ; that
the truth of the gospel may continue with us. In
controversies of this nature, you must know how to
handle yonr arms, and to stand to them, those wea-
pons of oar warfare, which, though not carnal, yet
are mighty through God to the pulling down of
Satan's strong holds ;* must be able to give a reason
of the hope that is in you,*^ and to convince gainsay-
ers in meekness, and yet with all faithfulness, in-
structing those who oppose themselves.^
Ordinarily f it may be best, in your preaching, to
handle the truths of the gospel as if they were never
controverted; setting them before people in their
true light and evidence, and rather obviating and
anticipating objections than raising them ; but still
you must be furnished with answers, whenever there
is occasion for them, to those who contradict. Know
what to say, and be ready to say it, to those who
question the being of God, and the dominion of his
providence ; who oppose the Scripture and divine
i I Theas. ii. 3. » Jiide 3. a 9 Cor. x.4. » 1 Pet. ili. 15.
revelation, who set up any other light and power in
competition with it ; to those who deny the Trinity,
the Godhead of Christ and his satisfaction ; and to
those who advance the pope's supremacy and infal-
libility, who worship images, and give that honour
to creatures which is due to God and Christ only:
here you must put on resolution and holy zeal, and
set your face as a flint. And never betray these
great truths of Christ by a cowardly silence ; but in
things wherein the Lord your God is jealous, be you
so too. Buy the truth, and sell it not As you need
not distrust your cause, so you need not distrust
him whose cause it is; his advocates shall never
want instructions, but if you humbly and honestly
depend upon his assistance, and aim at his glory, it
shall be ^iven you in that jame hour what ye shall
speah.
There are some controverted things, in which we
must be careful not to run into extremes ; we must
hold fast both the truth as it is in Jesus,i the truth
which gives all the honour to Christ, and exalts free
grace, and yet we must hold fast the truth which is
after godliness,' the truth which strengthens our ob-
ligations to holiness in heart and life. The gospel
does not make void the law, but perfects it. Duty
must be done, and must be preached ; but still
Christ must be all in all, both for strength and right-
eousness. What seeming differences there may be
between one Scripture and another, your business
must be to accommodate them, not to aggravate
them, for we are sure there are no real differences ;
and when we meet with difficulties that we cannot
solve, let us abide by that which is plain and with-
out controversy, and wait till God shall reveal even
this unto us.
4. You must, faithfully and wisely, preside in
religious assemblies ; for as a minister, you are ap-
pointed to be one of the stewards of Christ*s courts,
and one of the masters of those assemblies.* The
holy convocation is a divine appointment Though
every particular family and person, apart, might
get the knowledge of God's will from his word, and
praise him, and pray to him, yet he has ordained
that Christians should associate at stated times for
his worship, under the conduct of a gospel ministry:
the Jews had their synagogues, which it was our
Saviour's custom to attend in, with his neighbours,
every sabbath day, to set us an example. Religious
assemblies are appointed, for the glory of God and
Christ, for the keeping up of the countenance of
religion in the world, for the joint profession of our
most holy faith and hope, and a joint concurrence
in prayers and praises, and for the testifying and
promoting of holy love, to be pledges of the com-
munion of saints, and earnests of heaven.
God promises to Joshua, that if he will keep his
P 2 Tim ii. 25. q Ephlv. 21. r Til. i. 1. • Ecd. xii. 11.
984
EXHORTATION AT
charge, he shall keep his eouris:^ these coarts you
are to keep, for him ; in his name, and not your
own ; for his honour, and not for your own ; and so
as to answer the great designs of their institution.
God's, tabernacles are amiable, study, to make them
more and more so ; his service reasonable, evidence
that it is so. The assemblies of his people are both
his praise and his pleasure ; let us therefore preside
in them, so that he may be both praised and pleased.
When the sons of God come together, to present
themselves before the Lord,** remember it is your
business, as their mouth, to present them to him;
both as learners at his feet, and supplicants at his
footstool. And have this in your eye.
Let every thing in our religious assemblies be
done decently, and in order, as becomes the solemnity
of them ; and nothing that is vain or light, that sul-
lies the beauty of the service, interrupts the thread of
it, or tends to distract and draw away the mind from
it, be said, or done, or suffered in our assemblies ;
but let every part of the service be managed with
that seriousness, and reverence, and due decorum,
which becomes those that worship God in the Spirit,
and know and consider who he is with whom we
have to do, and what it is we have to do with him.
So that if an unbeliever, or one prejudiced, should
come in, he might see and say, that God is with us
of a truth.^ This charge therefore we commit to you,
that yon maintain the honour of religious assem-
blies ; for that will redound much to the honour of
Christ, who has promised to be there where two or
three are gathered together in his name.
5. You must, faithfully and vrisely, witness against
sin, and carry on the holy war against it, for the
suppressing of it, the breaking of its power, and the
checking of its prevalency ; for the Lord has sworn,
that he will have war with that Amalek, that enemy
to his church and people, that rebel against his crown
and dignity, from generation to generation.* Every
baptized Christian is an enlisted soldier, but every
minister a commissioned officer, to fight under Christ's
banner against sin, the world, and the devil. Your
business, therefore, is to strive against sin ; to strive
against it, in yourself, in others, in those especially
who are under your charge.
Bear your testimony against all instances of Tice
and immorality, all appearances of sin, and ap-
proaches toward it. That which is confessedly evil,
and a violation of the law of God, faithfully reprove,
and warn against it ; that those who have sinned may
be brought to repentance, and others may hear and
fear. Here you must be zealously affected, as the
angel of the church of Ephesus, that could tiot bear
them which were evil, and hated, though not the per-
sons yet the deeds of the Nicolaitans, which Christ also
t Zecb. iii. 7. a Job i. 6. w i Cor. ziv. 24, 25.
M. Exod. xvii. 16. r Rev. ii. 3, & ■ John ii. 19.
» Ezek. xvi. 2. b Isa. Iviii. I.
hated ;^ here tlie zeal of God's house should even
eat us up, and make us so far to forget oaiselves, as
not to fear the face of man.'
The charge given to God's prophets, vras to cause
Jerusalem to know her abominations,* to show the
house of Jacob their sins ; and herein to cry aloud,
and not to spare ; ** not spare those, not spare them-
selves. A minister is a reprover in the gate, a re-
prover by office, and, therefore, ought to speak as
having authority, and to be bold for God ; O that
we were all more so ! And had we but more boldness
in the cause of Christ now, it would be a comfort-
able earnest to us of boldness in the day of Christ
shortly. Some sinners must be rebuked sharply/
and saved with fear, plucking them out of the Terr
fire.<^ And this consideration should awaken as to a
holy zeal herein, that we have no other way of de-
livering our souls, but by warning the wicked man
of his sin and danger. If we do not reprove our
neighbour, we suffer sin upon him, and are in dan-
ger of bearing sin for him.*
In the difference that arose between Christ's dis-
ciples who followed him, and one who cast out devils
in his name, but did not follow with them, Christ
laid down this rule of charity. He that is not against
me is with me ;' but in the controversy between Christ
and Beelzebub, between holiness and wickedness,
he laid down this rule of zeal, He that is not with
me is against me,€
6. You must faithfully and vrisely separate be-
tween the precious and the vile. It was required of
the priests, that they should put a difference between
holy and unholy, between unclean and clean, ^ and
this was the condition of a prophet's acceptance with
God, If thou tahe out the precious from the vile, thou
shalt be as my mouth,^ Not that we must pretend
thoroughly to part between the tares and the wheat,
the sheep and the goats, in this world ; that will never
be done, till the Son of man shall sit on the throne of
his glory ; yet Christ has lodged with his ministers
a power, according to the word, to hind and loose.
In your preaching you must distinguish, as the
gospel does, that you may speak terror and comfort
to those to whom they respectively belong, and may
neither strengthen the hands of the wicked; nor
make the hearts of the righteous sad, whom God
would not have to be made sad.*^ The business of
the steward, is to give to every one their portion of
meat in due season ; to every one that which is ap-
pointed for them, and is fit for them ; and you must
do so, by dividing the word of truth aright* Suum
cuique — to every man his portion : acquaint yourself
with, and then accommodate yourself to, the state
of the souls of those you preach to, that they may
readily say. This is for me, it suits my case.
e Tit. i. 13.
f Mark ix 40.
i Jer. XV. 19.
d Jude 23. •
fr Matt xii. 30.
k Ezek xiti. 32.
■ Lev. xiz. 17.
*i Lev. X. la
I 2 Tim ii. 15.
AN ORDINATIOX.
985
In administering special ordinances, yoa mnst
go by rale, and not lay them in common. Those
II ho are igpfiorant or scandalous, and openly profaue
and vicious, ought not to be admitted to eat of the
holy things now under the gospel, any more than
they who were ceremonially unclean under the law.
Pracul hinc, procul inde, profani — Far hence, far
away, ye profane ! We cannot know men's hearts,
but must be guided by a judgment of discretion, to
do that which will be most for the honour of Christ
and his institutions, and for the welfare of the souls
of men.
7. You must faithfully and wisely comfort afflicted
consciences. The great Shepherd gives the under-
shepherds a particular charge to strengthen those of
the flock who are diseased, to heal that which is sick,
to bind up that which is broken, and to bring again
that which is driven away f^ from him therefore take
this part of your charge. Comfort ye, comfort ye my
people^ saith your God, speak ye comfortably to Zion.^
Among those who have spiritual senses exercised,
there cannot but be some who are wounded in spirit ;
learn how to deal with such, how to pour oil into
their wounds, and to bind them up. Those have
indeed the tongue of the learned, who know ho'v to
speak a word in season to them who are weak.<»
Learn how to deal tenderly with them, and with
a spirit of meekness ; putting your soul into their
soul's stead ; that you may heal their bruises, and
yet not heal them slightly ; may not add to their
trouble, and yet may not show them the wrong way
to peace. Their case is often difficult, and to be
studied, but very pitiable, and not to be slighted.
Direct those who are of a sorrowful spirit, to fetch
all their comfort from Jesus Christ, and to build
their hope on him ; show them the way to that city
of refuge ; and teach them not to look for that in
themselves which is to be had in Christ only, that is,
a perfect righteousness ; not for that on earth which
is to be had in heaven only, that is, a perfect holi-
ness ; not for that in the world, which is to be had
in God only, that is, a perfect happiness.
If their souls refuse to be comforted, and they
hearken not to you for anguish of spirit, yet do not
give up their cause, but continue to speak comfort
to them, and to pray for them; if indeed they be
righteous, light and joy are sown for them,P and
will come up again in due time ; and we must wait
for it, as the husbandman does for the harvest, with
long patience. Remember it is a part of your
charge, to bo a helper of the joy of the Lord's people,
and to be an instrument in the hand of the Spirit as
a comforter.
8. You must faithfully and wisely intercede for
the church of God, and pray for all the parts of it,
and for the advancement of all its interests. God
m Euk. xxjaw. 4.
»Pl.xcTii. II.
nisfl. x1. 1, 2.
q Isa. Ixii 6, 7.
olsa. I 4.
T I Tim. ii. I.
has set the watchmen upon Jerusalem's walls for this
purpose, that they may cry day arid night to him,
and give him no rest until he establish, and till he
make Jerusalem a praise in the earth.*) Receive
this charge therefore among the rest, to pray con-
stantly and earnestly for the peace of Jerusalem ;
yea, and for the welfare of all men, and the fruits of
divine compassion to the whole world that lies in
wickedness: for so extensive must your interces-
sions be, not only for all saints, but, in the first place,
for all men.''
Public persons must be of a jsublic spirit ; which
Christ intimated when he taught his disciples to
pray. Our Father, as taking along with them all
that can call God Father, even those to whom he
is so only by creation. You are especially to bear
Zion's concerns much upon your heart ; as Aaron
did the names of all Israel in his breastplate, when
he went in to minister ; hereby you must testify your
love to the whole family that is named from Christ,
and must keep up the communion of saints, and do
your endeavour to enlarge the hearts of those among
whom you minister, to a catholic concern for all that
in every place call on the name of Jesus Christ, our
Lord, both theirs and ours,* As in our family wor-
ship we should pray for all Christian families, so
in our public worship, for all Christian assemblies,
which you, as presiding therein, have the charge of.
In times of desolating, threateningjudgments, when
the hand of God is gone forth against a people, it
is expected that Aaron stand between the living
and the dead, with his censer in his hand, to stay
the plague ; that the priests, the Lord's ministers,
weep between the temple and the altar, saying.
Spare thy people, O Lord ;* that they beseech God
that he will be gracious to us." If they be prophets,
says Jeremiah, and if the word of the Lord be with
them, let them make intercession to the Lord of hosts,"
If we cannot otherwise be serviceable to the public,
we may and ought to be so by our prayers : and
how much the issue of the struggle between Israel
and Amaiek in the valley, depends upon the con-
stancy and faith of the intercessors in the mount,
who hold up their hands to God,* we cannot tell ;
but it would be very sad if, by our neglect to pray
for it, or by our formality and carelessness in prayer,
the righteous, glorious cause of God and religion
should languish and be lost.
9. You must, faithfully and wisely, transmit that
good thing which is committed to you, pure and
entire, to the next generation ; you must not only
keep it yourself, but keep it for, and leave it with,
those who shall come after you, that one generation
may praise God's work unto another. Timothy must
commit what he has heard and received to faithful
men.'' That which was commanded our fathers, is
• 1 Cor. i. 2.
V Jer. xxvii. 18.
t Joel it. 17.
' Exod. xvii. II.
v Mai i. 9.
«2Ti[n ii. 2.
986
EXHORTATION AT
made known to as, that we may make it known to
our children, and they to the children which shall be
bom, who shall arise and declare it to their children;'
such care as this must be taken (and may the grace
of God make it an effectual care) to preserve the
entail of religion, that that light may not die in our
hands, nor that treasure be buried in our graves.
We charge you with the lambe of the flock ;" have
an eye to them, a tenderness for them: the first
charge Christ gave to Peter was. Feed my lambs ;
and the same charge is given to all the under shep-
herds, not only by the precepts, but by the example,
of the chief Shepherd, who with a particular care
gathers the lambs in his arms, and carries them in
his bosom, and gently leads them. If Christ have
such a concern for them, he expects you should ;
and you may expect that, therefore^ your concern
for them shall not be in vain.
Lead them, therefore, into the green pastures, and
feed them beside the still waters ; lay before them
that in the word of God, which is milh for babes ;
let your doctrine drop upon them as the rain ; and
labour to instil into their hearts, betimes, the pleas-
ing, but commanding, principles of love to God and
Jesus Christ, delight in the word and prayer, good
thoughts of religion and the ways of God, and joy-
ful prospects of the glory to be revealed, and every
tiling that may invite them, and win upon them, to
set their faces heavenward.
In preaching, in visiting the families under your
charge, you must be a teacher of babes, for Christ
is so, and a very meek and compassionate one. The
catechising of youth is a very good work, either
publicly or privately, and if the blessing of God go
along with you in it, it vrill contribute very much to
the good progress and success of all your other
work. Invite, encourage, and persuade those who
are young, to join themselves to the Lord in the days
of their youth, and to subscribe with the hand to be
his ;^ and if we do our endeavours, though we should
not gain our point, it will be a comfort to us to have
been found in the way of our duty.
And now, brother, you see what the trust is that is
lodged in your hand, and the ministry which you
have received of the Lord Jesus. You hear your
charge; what do you think of it? I doubt not, but
you have considered it before you came under these
bonds, and have already sat down and counted the
cost ; and therefore, I hope, the repeating of this
charge, though you see how great your work is, and
what difficulties you must expect to meet with in it,
yet it does not make you repent your choice, nor
wish yourself at liberty again ; nor make you de-
spair of going through with the undertaking. This'
use you should make of it, To be brought to see
your own utter insufficiency for it, by any ability of
J Pb. Uxviii. 5^ 6. I Ua. zl. 1 1. • Isa. xliv. 3» ft. b Jer. 1. 6.
your own. '' Is all this to be said ^ Ah, Lord Ged^
I cannot speah it, for I am but a child, unless God
give me a mouth and wisdom. Is all this to be done !
Ah, Lord God, I cannot do it, unless God worh m
me both to will and to do of his own pood pleeumre^
Who is sufficient for these things ? Whoever is, I am
not."
But instead of being disheartened by the great-
ness of your work, and the difficulties that attend
it, you should rather, thereby, be animated and
stirred up to set about it, and go on in it, vrith reso-
lution such as becomes the Christian hero, the good
soldier of Jesus Christ, who knows whom he has
trusted, as well as what be is trusted witk^ and how
to commit that again to Christ, which Christ has
committed to him against that day.
Let me therefore say something in the close, boOi
to quicken you to your work, and to encourage yon
in it, and not you only, but myself and other mj
brethren, who have laid our hand to this plough.
1. Let us propose to ourselves such considerations
as are proper to quicken us to our work, and to the
diligent, faithful discbarge of the trust reposed in us.
(1.) The things we are employed about are of vast
importance, and such as highly deserve our atm€»t
care and application. Our business lies not in
the little trifles of sense and time, in the merchan-
dise of silver, or the gain of fine gold ; no, it has
reference to the upper unseen world, the world
of spirits ; to the future state, the state of retribution,
and to this present state, only vrith regard to that.
Let us often consider, that we are dealing for an
eternal God, with immortal souls, about their
everlasting state, and we shall see how well worthy
our business is of the whole man. What an awfol
thought should that give us, which the apostle
speaks, concerning the work of ministers, that they
watch for souls.* It is no time to trifle, when there
is a soul in the case, and its endless weal or woe.
Those who are concerned about the lives and
estates of their patients and clients, have need to be
both skilful and careful ; much more should those be
so who are concerned about precious souls, one of
which is of more value tlian the whole world of
inferior creatures. What greater care can lie upon
a man, than the care of souls, which Christ pur-
chased with his own blood, and thereby taught us
how to put a value upon them.
Our business lies in the things pertaining to the
kingdom of God ;* (his kingdom among men ;) con-
cerning those, we have received instructions ; and in
comparison with those things, what are all the affairs
of the kingdoms of this world, but children's play ?
It is the word of reconciliation that is committed to
us, that word by which we must all be judged,
shortly ; and therefore we are concerned to be skil-
e Fhil. ii. 13.
i Heb. xiii. 17.
« Acts i. 3.
AN ORDINATION.
987
ful maAters of our basineas, and faithful, careful
ministers to it We work for God ; and therefore
shouid see to it, that we do our work well. We work
for Christ ; who did his work for us with indefatigable
industiy, and did not fail, nor was discouraged, nor
gave it up, till he could say, / have finished the worh
that was given me to do, Mr. Perkin's motto was,
Minister Verhi es, hoc age-^ffwe be ministers of the
word of God, we must mind our business ; for it is
a irorff that will be a savour either of life imto life,
or of death tin/o death,
(2.) Our Master's eye is always upon us, where-
ever we are, and whatever we are doing ; whatever
we say, whatever we think, he perfectly knows it,
its principles, and all its circumstances. He sees
us when we trifle, and do the work of the Lord de-
ceitfully ; when we offer the torn, and the lame, and
the sick, for sacrifice, how plausibly soever it may
be palliated before men. If we aim at self, and at
our own praise, when we should seek the honour of
Christ, he is acquainted with those corrupt glances
of an eye that goes astray from him.
Now if God has such an observing eye upon us,
we ought to have a jealous eye upon ourselves, and
upon the frame of our spirits. God's servants need
not do better than to serve him with eye service, be-
cause they are always under his eye ; ministers who
are more immediately employed for him, are more
immediately observed by him. Those who execute
the priesfs oflSce, are said to walh before God, O that
we could thus walk before him, as always in his sight,
that that consideration may not only restrain us
from every thing unbecoming us, but engage us to
^o on in oar work with the more cheerfulness and
courage. As it is the terror of the slothful and
wicked senrant, so it is the pleasure and encourage-
ment of the good and faithful servant, to be under
his master's eye. If we take pains in studying, be
constant and lively in prayer in our closet, he sees
oar secret services to his name, as he does also the
secret springs of our public performances, which
men cannot judge of; and if in these our hearts be
right with him, and we approve ourselves to him, we
may have the satisfaction of this, that He approves
of us ; and then we may reckon it a very small thing
to be judged of man's judgment. He who judges
as, is one who knows us, and we are sure that his
judgment is according to truth.
(3.) Our time is very precious, and our day is
hastening toward a period. When we see what a
deal of work we have to do, and what a little time we
ha¥e to do it in, we shall see how strongly we are
bound, by a close application of mind, to do a double
work in a single day, that our work may not be un-
finished when our time is done, or (which perhaps
may be much sooner) when our opportunity is done.
f John ix. 4.
r 3 PeL i. 13, 14.
We cannot but be conscious to ourselves, that we
have lost a gn^at deal of time : how many empty
spaces are there in our best days, and how many
more in our worst? What a great deal more good
might we have done to the souls of others, and
got to our own souls, than we have, if we had been
busy ! Now though the time that is lost cannot be re-
called, yet it may be redeemed, may be bought bach,
with a little self-denial and industry, in the improve-
ment of the present time. Thus a spend-thrift, when
he sees his folly, and begins to take up, knows he has
no other way to recover his past losses, but by being
so much the more frugal for the future. O that we
would all learn this good husbandry, to be very spar-
ing in our expenses of time, not to lavish away any
of the precious moments of it in trifles. " An hour
saved is an hour got," is a more valuable principle of
good husbandry, than *' A penny saved is a penny
got."
We know not how little time may yet be before us,
nor how soon, and how suddenly, we may be sent
for home. Our commission runs, durante bene placito
— during pleasure ; and we may be displaced at less
than an hour's warning ; may be commanded away
by death, or rendered useless by sickness, or may be
silenced and driven into corners ; or, some way or
other, laid aside as despised broken vessels ; and
therefore, we should be quickened to work the work
of him that sent us, while it is day, because the
night comes.' Peter stirs up himself, to stir up
others, and by preaching and writing to be a re-
membrancer to the churches, with this consideration,
that he must shortly put off this tabernacle,* If Chris-
tians must exhort one another, surely then ministers
must exhort them, so much the more as they see the
day approaching ;>> the day of trouble, the day of
restraint, the day of death ; * and therefore, im-
prove the day of opportunity. If we find death work-
ing in us, it concerns us to be so much the more busy
in the work of life, and whatever our hand finds to
do, let us do it with all our might ; it will be time
enough to rest when we come to heaven. It well he-
comes us to abide by that resolution, Non propter
vitam, Vivendi perdere causes — Not for the sake of
life, to lose the intent of living,
(4.) If we obtain mercy of the Lord to be faithful,
there is hope that we may obtain this further mercy
of him, to be useful. It is true, there are many
who faithfully do their duty, and yet are disap-
pointed of the success : they toil all night, and catch
nothing ; they labour in vain, and spend their strength
for nought ; and go in the bitterness of their souls
because of this. But yet, if we do not the good we
wish, we may hope that, through grace, we shall be
instrumental to do some service to Christ and the
souls of men ; and the prospect of that should quicken
h Heb. X. 35.
t ba. liii. 10.
988
EXHORTATION AT
ns to dili)^ence. Oar Lord Jesus was animated to
go on in his work, with an assurance that he should
see hit teed ; should tee of the travail of hit toul and
be tatitjied, and that the good pleasure of tlie Lord
should prosper in his hands,^
Let this, therefore, quicken us, that we know on
whose errand we go, and carry a word that shall not
return void. St. Paul was quickened by this con-
sideration, that he did not run as uncertainly^ nor
fight a* one that heats the air} It is good work we
are about, and we are not without hopes it may turn
to a good account ; that though we are the weakest
and un worthiest of all our Master's servants, yet we
may by his grace be instrumental to save some soul
from death, to turn some sinners from darkness to
light, and from the power .of Satan unto God ; we
may have some who may be our joy and crown of
rejoicing in the day of the Lord. By a holy ambi-
tion of such an honour as this, let us be spurred on to
the utmost diligence and courage in the service of
Christ. The more we magnify our office^ though we
have all the reason in the world to be ashamed of
ourselves/^ the more we shall think it worth our while
to take pains in it.
(5.) We must shortly give account of our ministry ;
either with joy or grief, according as we are, or are
not, diligent and faithful in the ministry. O that
we were filled with this, and influenced by it. That
the talents, put into our hands to trade with for our
Master's honour, must be reckoned for ; after a long
time it may be, but at the set time." And whether,
upon inquiry, we shall be found among the good
and faithful servants, or among the wicked and
slothful servants, is now worth while to consider ;
for it is what our everlasting weal or woe depends
upon.
Blessed Paul stirred up himself to the utmost care
and diligence in his work, with a holy fear, lest while
he preached to others, he himself should be a cast-
away at last :** much more reason have we to quicken
ourselves with such a consideration. We have souls
of our own to save ; and if we prove false to our
trust, and the souls of men perish through our
treachery and neglect, it will be a righteous doom
upon us, Thg life shall go for his life ; thy soul for
theirs. We are watchmen ; and ought to watch for
souls, as those who roust give account, and know
not how soon. And woe to us if the blood of souls
come to be required at our hand.c
Let us, therefore, be humble, diligent, and faithful
in our work, and often calling ourselves to account
whether we are so or no ; and wherein we find we
come short of our duty, let us judge ourselves, that
we may not be judged of the Lord, and get our
accounts balanced, by the satisfaction of Christ;
k Isa. Hii. 10. 1 I Cor. ix. 38.
n Matt. XXV 19. o I Cor. ix.
qLiike xii. 43-46.
m Rom. xi. 13.
P Heb. xiii. 17.
rjCor. ri. I.
then shall we lift up our heads, with joy in our hearts,
when our Lord comes, and enter into his joy ; when
the servant, that because his Lord delayed his coming
grew insolent and abusive, shall have his portion
with the hypocrites.*! That work had need be done
carefully, which will have this serious issue.
2. Let us also furnish ourselves with sucb con-
siderations as are proper to encourage us in oar
work, and to support and comfort us under the diffi-
culties we meet with in it ; that the hands which
hang down, and the feeble knees, may be strengthen-
ed and confirmed, and we may go on in our worii,
not only with resolution, but with cheerfulness.
(1.) We are employed in work, wherein God is
working with us, and we are workers together with
him.' Nothing could be more encouraging to those,
whom Christ has sent to preach and baptize in his
name, than that parting promise of his, Zo, / em
with you altoaytf you and your successors, even to the
end of the world.* The tokens of his presence imme-
diately appeared ; for when the apostles went forth
preaching, it was evident that the Lord was working
with them, and confirming the word by signs foUtnripg ;'
which was an early specimen of the lasting fruits
of that promised presence of his with his church
and ministers, which they are encouraged to depend
upon%
If Christ have sent us, he is with us; and his
word in our mouth shall not return void, but, as the
rain from heaven, shall accomplish that for which he
sends it^ hj us, whether it be sent, as Elihn says of
the rain, /or correction, or for his land, or for mercy;*
and though Israel be not gathered, they who are
faithful shall be glorious in the eyes of the Lord;*
and we shall be a sweet savour unto God in them
that perish, as well as in them that are saved.* And
if our labours have not the desired success, yet they
shall have the designed success; our peace shall
rest on the sons of peace ; and if it find none to rest
upon, yet we shall be no losers, it shall return to us
again.
(2.) We shall find God's grace sufiTcient for ns, if
we be not wanting to ourselves in making use of
it. It was with reference to the many difficulties
and hardships Paul met with in his ministerial work,
that Christ said to him, and in him to every faithful
minister. My grace is sufficient for thee, for my strength
is made perfect in weakness J He knows what mea-
sures of grace we and our work call for, and will
be sure to give what is requisite ; for not only all
our supply is from him, but such a supply as is a
sufficiency."
If we go about our work in the strength of
Christ, depending upon it, and deriving from it,
we shall find, that as our day so shall our strength
• Matt, xxviii. 90. t Mark xvi. 90. n Isa. W. to. li.
V Job XXX vii. 13. w Isa. xlix. 5. x 9 Cor. ti. 15.
r 2 Cor. xii. 9. ■ 9 Cor. ili. 5.
AN ORDINATION.
989
be, and we shall be enabled to do all things throagh
Christ strengthening us;* all those things which
Christ has appointed us to do for him. And the
more humble the sense we have of our own insuffi-
ciency, the more confidently we may depend upon
bis all-sufficiency. Whatever charge is given us,
grace is promised with it, to enable us to discharge
it, if we will but by faith fetch in that grace as we
have occasion for it, and make use of it. The Spirit
of Christ was sent, to assist the disciples as minis-
l^rs, to teach them who were to teach others, to
lead them into all truth, who were to be the guides
of the church, and to bring all things to their rc-
niembrance, as they had occasion for them ; and it
is a comfort to us, that that presence and power,
that influence and operation, of the Spirit is to abide
with the church and its faithful ministers always.
If, therefore, we do not quench, and grieve, and re-
sist the Spirit, and provoke him to withdraw ; if we
pray to God to give his Holy Spirit to us, as he has
promised to give to them who ask him, and walk in
the Spirit, and act in a believing dependence upon
him ; be will work all our works, in us and for us ;
and then, and then only, we shall be able to work
for him.
(3.) We serve a Master, who, if our hearts be up-
right with him, is ready to pass by and pardon our
many failings and defects. It is a great encourage-
ment to all Christians, and to ministers particularly,
that though our work be great and difficult, and our
strength no way proportionable to it, yet we are un-
der grace, and not under the law. The rule is strict,
aad we must aim at perfection in our conformity to
it ; but though in many things we come short of the
mle, and cannot do so well as we should, yet if with
a willing mind we do as well as we can, we shall be
graciously accepted through a Mediator, and what
is amiss shall be passed by and pardoned upon our
repentance.
Let not this comfortable word be abused to the
indulgence of our sloth and negligence, but rather
let it quicken and encourage us in the service of such
a God, with whom there is forgiveness that he may
be feared.'* Blessed Paul, the most active, zealous
servant that ever our Master had, found cause to
complain of a body of death he carried about with
him, by reason of which he could not do the good
that he would f and if that which was his complaint
be ours, that which was his comfort may be ours
too, nere is no condemnation to them that are in
Christ JenuA
It was a strict charge which Christ gave his dis-
ciples, when he sent them forth. But we find them
defective in many instances ; in their faith, in their
homility, and in the diligence of their attendance
on him, witness their sleeping in the garden ; yet
» Phil. W. 13. b ps. cxxx. 4. e Rom. vli. 19.
d Rom. vili. I. • Matt xxvl 44.
because they truly loved and honoured him, and
believed in him, he not only continued them in his
fiimily, but favourably excused their infirmities, im-
puting them to the weakness of the flesh, while he
knew the spirit was willing ;• and praised them, at
parting, for conUnuing with him in his temptations.^
(4.) We have many encouraging examples set
before us, of those who, in their day, experienced
the grace of God, and his consolations bearing them
up, and carrying them on cheerfully in their work.
Our fathers bore their testimony to the goodness of
God, and the truth of his promise, and the power of
his Spirit ; they received the same charge that we
have done; laboured under the same infirmities,
and struggled with the same difficulties, that we do ;
and yet they were enabled to go on in their work, to
persevere to the end, to finish well, and to give up
their account with joy : and they owned to the last,
it was by the grace of God that they were what they
were, and did what they did ; they were no better
than that grace made them. Whenever they told us
what God did for their souls, and what he did by
their ministry, they were sure still to ascribe all
the glory to free grace.
Now this is a comfort to us, that how weak soever
we are, we have the God of our fathers to trust to,
and depend upon ; who did not fail them, and
therefore, we hope, will not forsake us. He says to
us, as he did to Joshua, when he was called to carry
on that work which Moses had been long employed
in. As I was with Moses, so I wilt be with thee,'
We who have had our hands for many years at this
plough, can assure you from our own experience, if
that will be any encouragement to you, brother, that
we have all the reason in the world to speak well —
of our Master ; he is our best friend — and of his
work ; it is its own wages. We have cause enough
to be ashamed of ourselves, that we have done our
work no better ; but the gospel of Christy which we
are intrusted with the preaching of, we hope we
shall never be ashamed of.^
(5.) Great will be our reward in heaven, if we be
faithful. Though we can merit nothing at the hand
of Christ, but when we have done all, must say we
are unjtrofitahle servants} much more when we have
done so little, nay, though there is so much sin and
fol|y mingled with our best performances, as might
justly cut us off from all hope of acceptance, yet,
through Christ and his merit, we are encouraged to
look for that crown of glory, which the chief-
Shepherd, when he appears, shall bestow upon all
the under shepherds who are faithful to him.''
Our Master himself had an eye to ihejoy set be-
fore him. And this enabled blessed Paul to tri-
umph, when he was now ready to be offered, and
the time of his departure was at hand, not only
f Luke xxii. S8.
i Luke xTii. lo.
V Josh. i. 5.
h Rom. i. IG.
k I Pet. V. 4.
U90
EXHORTATION AT AN ORDINATION.
that his warfare was accomplished, and his toilsome
course finished, but that thenceforth there was laid
up for him a crown of righteousness ; and not for
him only, but for all those who love both the first
and second appearing of Jesus Christ J
Your success in your ministry will add to your
comfort ; the souls you win for Christ will be your
joy and crown of rejoicing in the day of the Lord,">
which should engage you to aim at success in your
work : but though you should not be honoured with
much of that, God will not be unrighteous to forget
your work and labour of love, and if but little en>
couraged here, it shall without fail be recompensed
in the resurrection of the just
I 9 Tim. It. 6— a
n 1 Tbeas ti. 19.
You must count upon sufferings. When Christ i
sent forth his disciples, he told them, not only what
great things they should db, but what great things
they should svff€r,farhis name's sake ;" persecution
and opposition from without, contempt and contra-
diction from within. Suffering ill for doing well
you may think hard of, but must not think ttraxge
of; your Master is before-hand with you in his suf-
ferings, and will not be behind-hand with you b his
recompences ; your journey may be tedions, and
your voyage perilous, but hold out with faith and
patience, you will be at home shortly, and one hoot
in heaTen will make amends for all.
B Actsiz. I&
A SERMON
PREACHED AT THE
FUNERAL OF THE REV. JAMES OWEN,
MINISTER OF THE GOSPEL IN SHREWSBURY, APRIL 11, 1706.
Acts xx. 37, 38.
And they all wept sore^ and fell an PauTs neck, and
kissed him ; sorrowing most of all for the words
which he spake, that they should see his face no
more.
My text is a short acconnt of the solemn farewell
which was interchanged between St. Paul and the
elders of Ephesus ; and you see upon the reading
of it, that it was a very monmfal farewell: no im-
proper subject, therefore, for a mournful funeral, such
a one as we have now been attending. For what are
funerals but our farewells to our friends? And this
farewell in the text being pronounced by the Spirit
of prophecy a final farewell, it was a sort of funeral.
And there is one circumstance of the story, which
makes the resemblance the more lively and affecting ;
it is that which is added, (v. 38.) that they aeeom-
panietl him unto his ship. For methinks, when we
follow the remains of our deceased friends, who we
trust sleep in Jesus, to the grave, and lodge and
leave them in that close and dark cabin, we do in
effect the same : we accompany them to their ship,
so I would rather call it, than their prison, for the
body, though confined to it for a time, is to pass
through it to its glory. Let us, therefore, say con-
cerning those whose earth we have committed to the
earth, io hope of a resurrection to eternal life, that
we have put them on ship-board ; not to be tossed
with tempests, for there the weary are at rest ; but
rather to be becalmed and wind-bound a while, till
the embargo shall be taken off in the resurrection,
and then, like the ship into which Christ was will-
a John yl. SI.
ingly received, it shall immediately land* its pas-
sengers in the desired harbour of endless bliss
and joy. Or we will suppose, that we shut them
up in such a ship as God shut up Noah in, not so
much for passage as for preservation ; in which they
shall be safe from the waters of the flood, and kept
secret till the appointed time comes for God to re-
member them,i> as he remembered Noah ; ' and then
they shall be brought out with joy, and led forth
with singing, Into a new worid.
How does this alter the property of death and the
grave ! Let the thought of it, therefore, give us quite
another prospect of them, than that which we are
apt to amuse ourselves with. The sanctified soul,
after it is delivered from the burthen of the flesh,
goes immediately to joy and felicity, under a convoy
of blessed angels ; and the deserted body too is taken
care of, it is shipped off in a very good vessel, under
the protection of a covenant with the dust, which
shall be remembered ; so that it is sure not to be
lost ; it is dust which shall never be the serpent's
meat, but shall without fail meet its soul again in
due time, in the better country, that is, the heavenly,
to be separated no more for ever.
In the acconnt here given of this solemn farewell,
it is observable, that St. Paul took leave of his friends
with prayers, and they of him with tears. Prayers
and tears are not only the church's artillery, with
which her enemies, as there is occasion, are attack-
ed and repulsed ; but they are likewise a part of the
church's treasure, with which her friends are enrich-
ed and entertained.
1. St. Paul, as became him, took leave of them
with prayer ; so he concluded his farewell sermon.
b Job xiv. 13L
e Gen. vill. l.
992
A SERMON ON THE DEATH
When he liad thus spoken, with the utmost expres-
sions of reverence and fervency, he hneeled down and
prayed with them all; knowing, that what he had
said to them would not edify them, as he desired,
without the grace of God's working by it, he thus im-
plored that grace. Being to leave them, in return
for all their respects to him and his ministry, he thus
left his blessing behind him, and a prophet's prayers
will at any time amount to a prophet's reward.** He
had told them, (v. 32.) he commended them to God,
which he did effectually by this solemn prayer. If
be must leave them, he will leave them in the best
hands, and engage his gracious presence with them,
who has promised never to leave nor forsake those
who trust in him.* Our Lord Jesus concluded his
farewell to his disciples with a prayer for them,
(John xvii. I.) and at last was parted from them as
he blessed them.
Many a prayer St Paul had put up for those Ephe-
sians, which he gives them a specimen of once and
again in his epistle to them ; nor would he, after his
departure from them, cease to pray for them.' This
is one way, by which the cQmm union of saints is
kept up in their present dispersion. But this prayer
he prayed with them, partly for their instruction,
and the riveting of the things he had said to them
in their minds ; for which reason, in his epistles to
the churches, he tells them particularly what it was
that he asked of God for them, that they might
study to answer the intention of his prayers, as well
as of his preaching and writing ; and partly for the
alleviating of their griefs, which in this prayer he
poured out before the Lord, and that, afterwards,
they might reflect with some comfort and satisfac-
tion upon this part at least of the sad solemnity.
It is good for friends to part with prayer, the
rather, because when we part we are not sure that
ever we shall meet together again ; but here we may
suppose, the duty was performed with the more
affection, and warmth of devotion, because they
knew it was to be the last prayer that blessed Paul
was to pray with them : and it is very fit that at
death we should take leave of our friends with
prayer, because then we are to take leave of prayer
itself; farewell prayer, and welcome praise, ever-
lasting praise.
2. They, as became them, took leave of him with
tears. They wept at prayer, and it was a very pro-
per expression of their pious importunity. Jacob
commenced Israel, a prince with God, when he
wept and made supplication ;■ and our Lord Jesus
himself, in the days of his flesh, offered up his pray-
ers with strong crying and tears,** though he had no
sin to lament in prayer as we have. They wept at
parting with so good a friend. Paul had, in this
discourse with them, more than once intimated how
d Matt X. 41.
fr Hos xil.4.
e Heb. xiii. 5.
h Heb. vii. 7.
f Epb. i. ifib
1 Prov. xi. 25.
often he had wept over them ; such was his tender
affection to them, and hearty concern for their wel-
fare; be had served the Lord among them with
many tears, (Acts xx. 19.) and had warned them
night and day with tears, v. 31. And now, in a jn5t
and grateful return for his love, they weep over him:
for he that watereth shall he watered also himself.^
Let us observe on this sad occasion,
(i.) Who the mourners were. They were the
elders or presbyters of the church of Ephesas, whom
Paul sent for to attend him at Miletas, r. 17. It
appears by the scope of the foregoing discourse, that
St. Paul now, in the clear foresight, and actual con-
sideration, both of his own death, and of the rise of
heresies and sects thereupon, was deliberately and
solemnly committing the conduct and government
of the renowned church of Epbesus to the presby-
ters, or presbytery of that church, for a pattern to
other churches; plainly telling all these elders,^
and not any one more than the rest, than tbe HoIt
Ghost t^iTO tviotofTB^ — had made them overseers,^ or
bishops of that church, and that therefore it was
incumbent upon them to feed it; that is, not only to
teach, but to rule it ; committing the discipline as
well as the doctrine of Christ to their ministration,
without the least intimation of his doing it only pro
tempore— for the time being, and with a purpose to
alter the constitution afterwards. Accordingly, be
charges them with the utmost diligence and appli-
cation of mind, to set about the discharge of this
great office, o. 28. Tahe heed to yourselves and to mil
thefloch ; and plainly intimates, that they must not
any longer expect the personal residence either of
himself as an apostle, or of Timothy as an evange-
list, among them, nor depend upon them for any
further particular direction in the affairs of their
church ; but under Christ, and in his streng^, take
the work into their own hands, and manage it ac-
cording to the rules they had already received ; Take
heed to yourselves. As the eagle stirreth up her nest,
fiuttereth over her young, spreadeth abroad her wings,
taheth them, and beareth them on her wings,'^ to teach
them to fly, as soon as she perceives they are fledged ;
so does St. Paul here, by these elders, patting some
of his honour and spirit upon them, and exciting
them now to do that themselves,*^ which hitherto
himself or Timothy had done for them ; andito make
full proof of their ministry ,° as hitherto they had
under their direction made good proof of it.
Now though this was a great advancement to
these elders, thus to come of age, and to be no
longer under tutors and governors, yet they were so
far from being pleased, or puffed up with the ho-
nour, that they fell a weeping at the thought of it ;
that they should never again have Paul to preside
among them, and direct them. Thus the disciples
k I Tim. iv. 14. I Acts XX, 28.
n Numb. xi. 17.
n Deut. xxxit. Ik
o S Tim. iv. A^
OP MR. JAMES OWEN.
993
of Christy though he told them when he parted with
them, that greater works than he did shoald they
do,p yet sorrow filled their hearts, because they
shoold want the advantage of his bodily presence.
Those know not their own weakness, and the peril
that attends the posts of honour, who are ambitious
to stand in the front, and lead the van, to carry the
standard, or give the word of command among the
soldiers of Jesus Christ. Since it is so difficult to
rule well, it is very desirable rather to be well ruled.
But though the presbyters, or ministers only, are
mentioned, as attending Paul at Miletus, yet it is
probable that some of the people were with them,
to pay their respects to that great apostle ; for we
find at another place, soon after this, that he was
thus broaght on his journey after a godly sort,i and
accompanied to the ship, by all the disciples with
their wives and children, eh, xxi. 5.
(2.) Observe how they expressed their sorrow. We
read of nothing they said on this occasion ; but,
[1.] Thejf all wept tore^ ikovoq ii iytviro cXavl^/ivc
rwrtiv — There wat an abundant weeping of them all;
so the phrase is, perhaps in allusion to that saying
of the Canaanites, concerning the lamentation that
was made at Jacob's funeral. This u a grievetu
mourning to the Egyptians J It was not one or two
of them, whose spirits were more tender than the
rest, that could not forbear weeping on this occasion,
bat they all wept ; there was not one dry eye among
them. Nor were they women and children who
mQomed thus passionately, but the elders of the
church, who did not think it any diminution to their
gravity, or dignity, in this way to give vent to their
sorrows.
Our Lord Jesus was often in tears,* particularly
at the grave of his friend Lazarus ; and it is proba-
ble, his frequent weeping was that which made
those, who fancied him to be one of the prophets
risen from the dead, to conclude, that certainly he
was Jeremias the weeping prophet.^ Our way lies
through a vale of tears, and it becomes us to con-
form to the climate : Blessed are they that moum^
that sow in tears,
[2.] They fell on PauVs neck and hissed him ; sig-
nifying hereby how dear he was to them, and how
loth they were to part with him. They took him
in their arms, and laid him in their bosoms, to show
bow near he lay to their hearts, and that he was to
them as their own souls. Thus they embraced at
PHrting, as Jacob and Joseph did at meeting," with
all the affection that can be supposed, between the
tenderest father and the dearest children. Could
they have detained him in the cords of love, and with
those powerful bands constrained his stay, he had
not left them ; but there is no remedy, he must go.
He loves them well, and would gladly abide with
9 John ziv. 1*^
• iohn xi. 3&
q 3 John &
vMatt. xf i. 14.
3 s
r Gen. L 11.
a Geo. xlvi. 29.
them, but he loves his Master better^ and must
preach his kingdom in other cities also.*' Yet they
will make it appear, it is with the utmost regret and
reluctance imaginable that they bid him farewell ;
their life they think is bound up in his.
See here one fruit of the gospel of Christ ; as far
as it took possession of men's hearts, it not only slew
all enmities, but strengthened all endearments. If
the followers of Christ showed themselves thus
mutually kind upon all occasions, well might they
say among the heathen, See how these Christians love
one another : and by this would all men know, that
they were the disciples of him, who loved us first.*
O that this fruit might revive, might remain ! How
happy is it, where there is such sincere and flaming
affection as this between people and ministers, be-
tween Christians among themselves, and ministers
likewise one to another ; for where love thus reigns,
the God of love no doubt conmiands the blessing,
even life for evermore.''
(9.) Observe what was the matter of their sorrow,
it was chiefly this, because he had said, and had
said it with an observable air of assurance, that they
should see his 'face no more; which bid them to
think that he was now ready to be offered, and that
the time of his departure was at hand ;y and for this
sorrow filled their heart. He could himself finish
his course with joy, it was a pleasure to him to think
of it, but to them nothing could be mentioned more
painful ; this put him into a dilemma between life
and death, Phil. i. 22, 23. The joy and gain set
before him made death desirable, and yet the grief
and loss he should leave behind him, made him,
with a noble self-denial, willing to live.
Yet whether he was to die quickly, or live a good
while longer, he does not inform them, only that they
for their parts should see his face no more ; this was
the word which was as a sword in their bones. We
have no reason to think, that St. Paul had any thing
charming in his face above other men, it did not
shine as the face of Moses did ; but, on the contrary,
we know that his bodily presence was weak and
despicable; and it was probable, his visage, like
his Master's, was marred more than any man's, fur-
rowed with tears and toils. But it was not the show
of his countenance that they looked at ; they there-
fore loved to see his face, because then they were
sure to hear his voice, and the voice of Christ speak-
ing in him ; then they were sure to have some spi-
ritual gift' or other imparted to them, for their in-
struction and edification ; but now they must never
expect that privilege again. It is true, after this
they might hope to hear from him by letter, and did
do so, and his very enemies owned that his letters
were weighty and powerful ; they had likewise his
other epistles to the churches, besides that to them^
r t^uke !▼. 43. V John xiii. 34. x Ps. cxxxiii. 3.
ydTiin. IV. & tRom.i. 11.
994
A SERMON ON THE DEATH
selves, to consult and convene with ; yet it tnrabies
them to think that they shall never see him in the
pulpit, never hear him preach any more ; and though
that which is written remains, yet that which is de-
livered viva voce — with the living voice, is more likely
to affect ; and we cannot but desire with St John,
if it may be, to see the voice that speake to iw.*
Bat why should they sorrow most of all for this
word, that they should see his face no more ? There
was another thing which he had said, for which, in
my mind, they had more reason to be sorrowful
than for this ; for he had told them, that after hit
departure grievout wolves should enter in among them ;
nay, that some of themselves, it should seem, he
means some of these very men he was now speaking
to, should arise and preach perverse things, to draw
away the disciples after them, v. 90. For this, me-
thinks, they should have sorrowed most of all, as the
disciples of Christ did, who are said to have been
exceeding sorrowful, when their Master told them
that one of them should betray him> But the truth
is, the things of sense make deepest impressions
upon us, and affect us most ; we grieve for sin less
than we ought, and for trouble moi^. Or we may
suppose, that therefore they thus lamented PauFs
departure from them, because this would be the sad
consequence of it, which they hoped might have
been happily prevented, if he could but have tarried
with them.
However, that it grieved them thus to part with
him, was both his honour and their praise.
[I.] It was his honour. It was a sign he lived in
esteem among them, as one who did good in Ephe-
sus, (as Jehoiada had done in Israel,*) that he went
away attended with so many unforced, undissembled
tears.
It is a mark of disgrace to depart without being
desired,' and as an evidence of that, without being
lamented, none to say. Ah I lord I or. Ah his glory, ^
but a branch of honour to be wept over, as Josiah
was, and dismissed with the genuine and unbribed
lamentations of those that are wise and good.
It is true, there have been those who have tri-
umphed in the fall of the worthiest and best of men ;
when Christ's two witnesses are conquered and slain,
the inhabitants of the earth will rejoice in it, and
make merry ;' their lives were their torment, and
therefore their deaths are their joy ; they who took
away their lives, cast out their names as evil, that they
might make the world believe they had done God
and their country good service. And, probably, the
tnighty industry of the persecutors, to blemish the
memory of the martyrs, might give occasion to their
surviving friends so much the more to magnify
them, and pay the greater respect to their names ;
even such as in after-ages degenerated (as good
• Rev. i. 12. b Matt xxr\. 9S.
4 9 Chroii. nl. 90.
c s Chron. xxiv. is.
• Jer. xxit 18.
things are apt to do) into superstition. But the
removal of virtuous and useful men, though it may
be the sport and joy of profaneness and bigotry,
will be the grief of all wisdom's children. Though
Stephen was cast out of the city and stoned, in a
popular tumult, as one not fit to live, yet there were
found devout men, (who, it should seem, were not
as yet professed Christians, but proselytes of the
gate, hearty well-wishers to religion in general,) and
those carried Stephen to his grave, and made great
lamentation over him.v
St Paul, for his part, was loaded as much as any
man with disgrace and ignominy, wherever he went,
and yet there were those of whom he* was had in
honour.^ Thus did he pass by evil report and good
report; some hated and vilified him, others loved
and magnified him. Let none, therefore, be deterred
from religion and godliness by the contempt put
upon them ; if they have their reproach, they have
their praise : set the one, therefore, over against the
other, balance the dishonour with the honour, and
se^ the advantage unspeakably on religion's side;
for the reproach is groundless and trifling, may be
easily despised, and will quickly be rolled away,
but the honour is just, and real, and weighty, and
will lost to eternity.
[2.] It was their praise. It is upon record to the
commendation of these elders, that they thus la-
mented St Paul's removal from them ; it was a sign
they loved him, and valued him, and had been edi-
fied by their conversation with him ; a sign they
judged of persons and things not by outward ap-
pearance, or according to the corrupt but common
sentiment of a vain and inconsiderate world, that
sits in darkness ; but that they were governed by
their believing regards to an eternal God, an im-
mortal soul, and an everlasting state ; for the sake
of which they had- this mighty affection and esteem
for blessed Paul. A citizen of Zion honours all his
fellow-citisens,* but the priests, and the Nazaiites,
those precious sons of Zion, are counted worthy of
double honour : such was the honour those elders
here generously and gratefully yielded to Paul.
We will, therefore, take it for granted, that these
tears were truly pearls, pearls of en^^at price, and
that in them part of a just debt was paid to St. Paul
now at his going away ; and so we may
Observe, That the removal of a good minister from
v#, is a thing to he greatly lamented by us. Our part-
ing with a faithful minister cannot but be, if we
consider it aright, a very sorrowful parting.
I have already seen so many of tiie tears of this
congregation upon this sad occasion, that I could
not think of any subject more suitable, nor more
pertinent to my purpose, than this. I wish I were
able to improve the fair occasion it gives me, to ac-
f Rev. xi. 10.
h3Sam.vL9S.
ff AcUviii. 9.
i P&ZV.4.
OF MR. JAMES OWEN.
995
coant for the justice of your tears, and to direct them
ioto the right channel ; to affect yoa with the pro-
f idence yoa are under, and yet to reconcile you to
it, and satisfy you in the will of God.
Had your aged pastor's voice (that least consider-
able of the qualifications of a minister) been but as
good as his head and heart, now in his advanced years,
and likely to have reached this great assembly, the
work had been at this time in much better hands than
mine ;* but after all our endeavours, the best part
of the work, even the sanctifying of this sad event
io the spiritual benefit of every one of you, and the
fartherance of the life of your souls by the death of
your minister, must by faith and prayer be humbly
left to a better hand than any of ours ; even to that
of the blessed Spirit, who worketh all in all.
Tears for the dead carry with them their own
justification ; when the body is sown in corruption,
it is fit it should be watered ; we are allowed to
sorrow, even for those that we have reason to hope
sleep in Jesas, and are only cautioned not to sorrow
as those who have no hope.^ The house where death
is, is supposed to be a house of mourning,* and
many a good lesson the man of wisdom will learn
there.
Bat it is a particular case we are now to speak of,
and to our g^ef it is a case in faith ; it is that of a
dead minister, whom we have special reason to weep
oter ; and oh ! thai our heads were watersy and our
ejfu founuins of tears, for this purpose ! Mourning
for the dead, even for a priest when he died, by the
law of Moses contracted a ceremonial pollution;"
because that law could not take away sin, which is
the sting of death, so that that mourning was then
attended with a conscience of guilt unremoved ; but
the gospel of Christ having abolished death, and
altered the property of it, and so enabled us to tri-
omph over it, our sorrow for the dead is now so
far from defiling us, that, if it be duly improved, it
may, by the grace of God, become a happy means
of our cleansing : God grant ours may be so upon
this occasion !
I shall endeavour briefly to show, 1. Who it is,
whose removal is to be thus lamented; and, II.
Who they are, from whom it is justly expected that
they lament it; and both from the text and context,
as God shall enable me.
I. I say, it is a good minister whose removal is to
he thus lamented. Shall I give you, in short, the
character of such a good minister, as is worthy of
this double honour?" Honour while he lives, and
honour when he is gone ? You here have lost one,
who of his standing, was justly numbered among
the first three, for eminent gifts and attainments,
&nd a capacity of serving Christ and his church with
* The Rer. Mr. TaflentB, now in the snh year of his age, and a
eonsttnt preadwr .
k 1 Thca. iT. IX 1 Bccl. ?ii. a. • Ler.^xi. I.
3 8 2
them ; but thanks be to God, a man may coroe far
short of him, and yet be found a good and able minis-
ter of the New Testament ; and not to be parted
with without sorrow. We will, therefore, draw the
portraiture of this good minister, by his interest and
fidelity, notby his learning, or the arts and languages
he is master of ; and we will borrow it from the tes-
timony of St. Paul's conscience here, in the pre-
ceding discourse concerning himself ; in which he
did not intend to magnify himself as some great one,
but only to justify himself against his accusers, as
one who had obtained mercy of the Lord to be
faithful.
And here let me premise, (and yet, I hope, we are
in this matter so manifest in your consciences, that
I need not mention it,) that we abhor the thought of
drawing into the character of a good minister, his
being in every thing of our mind. Far be it, far be
it from us, to monopolize Christianity, or the minis-
try, and confine either within the pale of our own
particular opinion, in things that concern not the
vitals and essentials of religion. We are not here
seeking to advance the reputation of a party, nor
appropriating the good characters to those of our
own denomination ; no, we take all occasions to pro-
test against it, and while we walk according to what
we have attained, endeavouring therein to approve
ourselves to God in our integrity, we charitably be-
lieve that others do so too ; and therefore we heartily
love and honour good men, and good ministers,
however, in the less weighty matters of the law, we
differ from them in sentiment and apprehension,
and practise accordingly ; and we highly value all
who cast out devils in Christ's name, though they
follow not with us.* We have a spiritual commu-
nion with them in faith, hope, and holy love, we pray
for their success, we rejoice in their usefulness, we
would be helpers together with them, endeavouring
as we are able to promote the common interests of
Christ's kingdom, and the common salvation p of
precious souls; we desire their lives, we lament
their deaths ; God forbid we should do otherwise,
for without doubt, the kingdom of God is not meat and
drinh, hut righteousness, and peace, and jog in the
Holg Ghost : and he that m these things serveth Christ,
is acceptable to Gody and should he approved ofusJ*
Who then is that good minister, whose removal is
to be thus lamented by us.
1. He is one, who having entirely devoted himself
to the glory and honour of God, makes it his busi-
ness to serve him. Thus St Paul was among the
Ephesians, serving the Lord with all humility of
mind, and with many UvnJ You call us your
ministers, and we are very willing to be so called,
for we are your servants for Jesus' sake ; * but we
• 1 Tim. v. 17.
p Jude 3.
T Acta XX. 10.
o Luke is. 49, 50.
q Rom. xiy. 17. I&
• 9 Cor. It. 6.
996
A SERMON ON THE DEATH
rather look upon ourselves as ministers of God to
you for good ; Christ is our Master, and he is a good
minister who seeks his master's favour, consults his
master's interest, and makes it his business to do his
master's will and work.
Nothing is more essentially necessary to the mak-
ing a man a minister, than self-dedication to the glory
of God ; nor does any thing go further to denomi-
nate a man a good minister, than to act in pursuance
of that self-dedication, by a diligent and serious
attendance upon God in all instances of devotion,
and a wise, faithful, and zealous activity for him,
and for the interests of his kingdom ; studying by
all means possible to do good to the souls of men,
and to advance religion in the power of it. He who
thus waits on his Master, by waiting on his ministry, *^
shall he honoured.^
He is a good minister who seeks not his own
glory, but his who sent him ;" who serves not his own
belly, but the Lord Christ ;* who aims not at the
applause of his fellow-servants, but at his Master's
acceptance ; for if we please men otherwise than for
their edification, we are not the servants of Christ.*
He is a faithful friend of the bridegroom, who seeks
the bridegroom's honour, and does all he can to engage
people's affections for him, that he alone maybe exalt-
ed. Let us be nothing, so that Christ may be all in all,
St. Paul was a great scholar, and a chief speaker;
yet he reflects with more comfort and satisfaction
upon the humility of mind, and the many tears,
with which he had served the Lord, than upon the
strength of his reasonings, and the eloquence of
his discourses, with which he had served him. He
is a good minister, and does good service to Christ
and his church, who is humble and affectionate in
the work of his ministry, though he do not excel
in gifts. Knowledge'pnffeth up, but charity edijieth J
2. He is one who faithfully preaches the gospel of
Jesus Christ Thus St Paul, though bom at Tarsus,
a Gentile academy, bred up at the feet of Gamaliel,
a Jewish rabbi, yet in his preaching set aside all his
learning, and testified the gospel of the grace of
God ;' pressed both upon Jews and Gentiles nothing
else but repentance toward God, and faith toward
our Lord Jesus Christ* Gospel grace and gospel
duty were the subjects he dwelt upon at all seasons,
both publicly, and from house to house ; of these he
kept back nothing,'* with these he mingled nothing,
ministering the gospel both pure and entire.
And he is indeed a good minister who makes the
gospel his oracle, the gospel his touchstone, the
gospel his treasury and storehouse, out of which he
furnishes himself for every good word and work.
Who dares not preach another gospel, nor corrupt
this ; knowing it is only a dispensation that is com-
» Prov. xxv\i. 18.
IT Rom. xvi. 18.
I Acts x\. 24.
n Rom. xii. 7.
X Gal. i. 10.
■ Acts XX. 21.
▼ John vili. £0.
7 1 Cor. viii. l.
b Acts XX. 20.
mitted to him,^ for which he is accountable ; who
delights not in preaching any thing but the gospel,
knowing nothing so entertaining, nothing so edify-
ing, as that great summary of the gospel, Jesvt
Christ, and him erudfied.^
He is a good minister, who fills not your heads
vrith airy notions, nor troubles your minds with
matters of doubtful disputation, who aflecta not to
gratify a vain fancy with fine speculations, or an
itching ear with the enticing words of man's vnsdom ;
but aims, by the plainness and simplicity of the
gospel, to vrin your hearts to the faith and love of
Jesus Christ We preach not ourselves, hU Christ
Jesus the Lord.*
3. He is one who cares much for the state of pre-
cious souls. Concerning this, St Paul here appends
to the elders of Ephesus, that he ceased not to warn
every one night and day with tears. ' His care was
extensive, he had an eye to every one under his
charge, high and low, rich and poor, to those who
were his gprief, as well as to those who were his
crown ; it was constant, he never ceased night or
day, but filled up all his time, both of business and
conversation, with that which tended to their edifica-
tion ; and it was very affectionate, he warned with
tears of love, and tenderness, and holy fear, lest thej
should come short, and miscarry at last Thus
zealous was blessed Paul, for the edification of the
body of Christ, not seeking his own profit, or secular
advantage, but the profit of many, and their spiritual
advantage, that they might be saved ;' for upon that
was his heart fixed.
And he is a good minister, who has a tender and
compassionate love for the souls of men, trembles
at the thought of. their eternal ruin, and earnestly
desires their eternal welfare; for the securing of
which he would gladly spend and be spent ;^ who
studies to find out acceptable words, by them to
teach the people knowledge ;* who, in his preaching
and converse, aims and endeavours to make those
with whom he has to do, some way or other wiser
and better ; who even travails in hirth again, as it
were with labouring pangs, to see Christ formed in
them ;^ the height of whose ambition is, to be some
way instrumental for the conviction and conversion
of sinners, and the building up of saints in holiness
and comfort ; humbly subscribing to St Paul's pro-
testation. We do all things, dearly helovedyfor yonr
edifying:-
4. He is one who, by the grace of God, lires in
some measure above this present world. This was
St Paul's rejoicing here, even the testimony of his
conscience, concerning the temper of his mind, /
have coveted no mans silver, or gold, or apparel ^ he
never desired to be as rich, and look as great as his
e I Cor. ix. 17. d 1 Cor. ii. 2. •2 Cor. iv. &. f AcU xx. 31.
f I Cor. X. 33. b 2 Cor. xil. 15. i Reel xli. 9.
k Oal. iv. 19. I S Cor. xit. 19. m Acti xx.. 33.
OF MR. JAMES OWEN.
997
nei^Iiboar ; he was perfectly dead to worldly great-
ness and gaiety. He had likewise the testimony of
his friends, eoncerning the course of his life ; they
knew very well he was so far from aiming to get
wealth, that he laboared in an honest calling to get
bread, rather than be burthensome to them, to the
prejudice of his ministry ; You yourselves know, thai
these hands have ministered to my necessities, and not
to mine only, hut to theirs that were with me." In
his whole conversation, he discovered a generous
contempt of this world, as became one who was so
well acquainted with another world, and the great
and everlasting things of that world.
And he is a good minister, whose life is in this,
as in other instances, of a piece with his doctrine.
Whose eyes are not dazzled with the glittering lustre
of gold and silver, nor his heart drawn, or held, by
the magnetic virtue of this earth : who seeks not
jours for himself, but you ^ for Christ. Minds no
high things, but heavenly things ; no pleasure so
much as that of doing his duty ; no preferment in
comparison with that of being accepted of God ;>*
DO business in competition with the business of his
ministry. Who having engaged and employed him-
self in the affairs of another life, entangles not him-
self in the affairs of this life. Whose conversation is
in heaven,*! and in whose forehead, as well as his
heart. Holiness to the Lord is engraven in legible and
indelible characters. The apostles betimes taught
gospel ministers the proper place for their worldly
wealth, when they ordered the money that was
brought them, to be laid not in their hands, much
less in their bosoms, but at their feet.'
You see now who, and what manner of men, those
ministers are, whose removal is so great a loss, and
to be so much lamented. God grant that we all,
who are called by this worthy name of ministers of
the gospel, may answer these characters. How
far our deceased brother did so, some of you know
Tery well, and need not that any man should testify.
n. I come in the next place to show you who
they are, who are concerned to lament the removal
of such ministers as these, and what cause they have
to do so.
They were the elders of Ephesus, elders in office,
not in age, who here wept sore for the departure of
Paul from among them: and they may be con-
sidered, 1. As ministers ; 2. As ministers just setting
OQt in the work of the ministry ; and, 3. As, at this
time, and upon this occasion, the representatives of
the people or church of Ephesus. And so,
1. We who are ministers, are taught to bewail the
removal of our fathers and brethren from us, and
that we shall see their faces no more in this world.
Even Paul the aged speaks of the recovery of a
yoang minister, Epaphroditos by name, from a dan-
> Actf XX. 34. e 3 Cor. %\i. 14. p 2 Cor. v. 9. q Phil. iii. 80.
' Actsiv. 37. • Pldl. 11. 37. t I Kings Kix. 10. a Joel ii. 17.
gerous fit of sickness, as a very great mercy of God
to himself, lest (says he) 1 should have son*ow upon
sorrow,* Though he had as little need of the help
of others, as ever any minister, had, yet tlic death of
Epaphroditus would have been a very great afflic-
tion to him, and would have added as much as any
thing to his sorrows. Elijah lays very much to heart
the death of the prophets, and himself being left
alone, though he was so well able to stand alone.^
Let the priests, therefore, the Lord's ministers,
weep on such sad occasions, between the porch and
the altar," mingling their tears with their .sacrifices,
and their prayers with their tears, saying. Spare thy
people, O Lord, When the harvest is plenteous,
and the labourers, the skilful, faithful labourers so
few, our Master has appointed us to pray the Lord
of the harvest, that he would send forth labourers
into the harvest;^ and are we not to lament it
greatly, when some of the most industrious of the
labourers are called out of the harvest, when they
could so ill be spared ?
Our hands are this day weak ; and by such pro-
vidences as these, they are much m6re weakened.
God is contending with us ; our glory is waxen thin ;
the death of every good minister, (and we have
parted with a great many of late, in the midst of
their usefulness,) is as when a standard-bearer faint-
eth ; and alas, the rest of the trees of our forest are so
few, that a child may write them.^ It is time for us,
with the prophet Ezekiel, to fall down on our faces,
under a deep sense of God's displeasure, and to cry
as he did, with a loud voice, Ah! Lord God, wilt
thou make a full end of the remnant of Israel ?* high
time to cry, Help, Lord, when the faithful, the faith-
ful helpers, cease and/at/.^
And by the sadness of our countenances upon such
occasions as these, let our hearts be made better,*
and let us be quickened with more care and dili-
gence to work the works of him who sent as, while
it is day, because the night comes, and before it
comes, wherein no man can work,^ Let us not only
be true to our trust, but busy at our work, because
we must shortly give account of our stewardship,
and be no longer stewards. By such a providence
as this, God speaks aloud to us, as he did to Moses,
(Numb, xxvii. IS.) Thou skalt he yatlured to thy
people, as A aron thy brother was gathered. What-
soever, therefore, our hand finds to do, let us do it
with all our might ; not counting life itself dear to us,
not being too tender of it, so we may finish our course
withjoy^
2. The sons of the prophets are, in a particular
manner, taught by this instance to lament the re-
moval of their master from their head. And it will
be a good sign that they are genuine sons, and
will be a good presage of their inheriting a child's
r Matt ix. 38. w ba. X. 18, 19. > Ezek. zi. 13. y Pa. xii. 1.
« Ecci. vii. 3. ■ John ix. 4. b Actaxz. 24.
998
A SERMON ON THE DEATH
portion of their spirit, if with a filial afiection, they
cry out as Elishadid, My father, my father, the chaHot
of Israel, and the horsemen thereof^ When Elisha
had, in those words, erected a monument to the
honour of his departed tutor, immediately he took
up his manUe, and did wonders with it
Those who are setting out in the ministry, or set-
ting their faces toward it, have great reason to
lament the removal of the elder ministers, especially
such an one as we are now particularly lamenting,
whom God had eminently qualified for the commit-
ting of the treasure of the gospel to some of the
earthen vessels of the rising generation, and the
putting of the light into their hands ; who did, not
only as a minister, yenerare filioi — heyet tons to
Christ by the gospel ; but as a tutor, yenerare patres
— heyet nurses for those children, and fathers to bring
others to Christ. We cannot express the greatness
of the loss of such an one, which they, in a special
manner, have reason to be sensible of, who sat down
under his shadow.
When John Baptist was beheaded, it is said, his
disciples tooh up the body and buried it, and then
went and told JesusA Let those do so who were brought
up at the feet of this well instructed scribe. Go and
tell Jesus that you are orphans, and take him for
your guardian, with whom the fatherless find mercy,
and who has promised not to leave his disciples
orphans.* Resolve, that from this time, more than
ever, yon will cry unto him as your Father, and the
guide of your youth,' and be assured he will never
fail nor forsake those, who trust in the shadow of
his wings.
3. The people that sat under the constant instruc-
tion and inspection of a good minister, ought to
lament the removal of such an one from themt
When our temporal comforts are removed from us,
our relations, or friends, in whom we had sensible
delight, or by whom we had secular advantage, our
grief then has more need of a bridle than of a spur ;
but when those are taken from us by whom we had,
and hoped for, benefit, to our souls only, then it is
necessary something should be said to us, to make
us sensible of our loss, and to stir us up to mourn
for it ; for this is an affliction, which, if not duly
weighed in the balances of the sanctuary, we shall
not be enough affected with ; or at least the impres-
sions of it are apt to wear off quickly, and are soon
fprgotten and lost.
Let me, therefore, show you briefly what reason
you of this congregation have to lament the loss of
a faithful shepherd, though, thanks be to that God,
who graciously continues his aged servant among
you, labouring in the word of doctrine, you are not
as sheep having no shepherd. I have reason to
think you are very sensible of the breach made upon
c a Kings ii. 12. d Matt xiv. 13.
f Jer. iii. 4.
e John xiv. 18. maig.
g Gen. xl. 7.
you ; I desire you may be so upon right grounds,
that you may sorrow after a godly sort ; that joa
may not, like children, cry for yon know not vbat,
but may be able to give a rational answer to such a
question, as that which Joseph put to his fellow-
prisoners, Wherefore look ye so sadly to-day?* Yoa
may reply to that question with such qaestions aa
these:
(L) Should we not grieve to part with a near rela-
tion, to whom we are joined in a close alliance ? Ak!
my brother, or Ah I sister; is mentioned as sofficient
matter for lamentation, Jer. xxii. 18. And shall the
bonds of kindred by blood and nature be stronger
than those of kindred by the Spirit and grace ? Yoa
have had fathers of your flesh, whom it may be joa
have followed to the grave, and you g^ve them this
reverence, you lamented them; yoa would ha?e
reproached yourselves, as void of natural affection,
if you had not done so ; and will you not show this
respect to your spiritual fathers, that thereby you
may do honour to the Father of your spirits, and
live.^
Ministers are yours, you have an interest in them,
an interest by promise; Paul, and Apollos, end
Cephas, are yours, 1 Cor. iii. 22. (It was one of the
last subjects your deceased minister preached apon
among you ; I hope yon will not forget it; be told
me of it when I visited him in his illness.) It follows,
or life, or death, which may be understood particu-
larly of the life and death of your ministers ; their
life is for your service, and their death too, if yoa
make a due improvement of it, may be for yoor
awakening and quickening, for whether they live or
die, they are the Lord's,' and yours for his sake.
They are yours, for they are gifts which the ex-
alted Redeemer gave unto men for the perfecting of
the saints,'' which he gave unto you to be yoor
guides, overseers, and rulers ; not to have dominion
over your faith, we do not in the least pretend to it,
but to be the helpers of your joy,' and nurses to
the new man in its infancy, till it comes to thepetfect
man.
You see how nearly related your ministers are to
you ; they are appointed to be friends to your sonls,
and if, as you ought, you account them your best
friends, it cannot but be a grief to you to part with
thep.
(2.) Should we not grieve to part with those who
have loved us, and been kind to us? As we are
bound in duty & lament the departure of our rela-
tions ; so we are bound in g^titude to lament the
departure of our benefactors ; whom God by his
grace has made blessings to us. Even the unthank-
ful Israelites had so much sense of honour in them,
as to mourn for Moses thirty days,* in consideration
of the great things God had done for them by his
h Heb. xii. 9. t Rom. xiv. & k Eph. iv. II, IS:
1 2 Cor. i. 14. a.Dcutxxxiv.^ ^
OF MR. JAMES OWEN.
009
band ; and shall we be leas sensible of those in-
valuable benefits we enjoy by the mysteries of God,
w^ich ministers are the stewards of?
My brethren, we have nothing in oorselyes to
boast of, bat a great deal to be ashamed of, yet, we
hope, we can appeal to God as our record, how sin-
cerely we long after yon all in the bowels of Jesas
Christ ;>* how dearly we love yon, how earnestly we
desire yonr spiritual welfare, how jealous we are
over yon with a godly jealousy ; and as far as yon
have perceived this Spirit to be working in your
ministers toward you, that must certainly be a grief
to you, to have them taken from you. Do you lie
so near their hearts, and shall not their departures
be laid near yours ?
There is something of a generous gratitude in these
sorrows we are now calling for, such as well becomes
those, who ask in sincerity, What shall we render ?
and would be found, as they are able, rendering
according to the benefit done to them. Thus the
memory of the just should be precious to us, espe-
cially tiieirs, who, by the grace of God, turned many
to righteoasness ; thus should their names be pre-
served, and embalmed in tears. If for a good man,**
a useful man, some would find in their hearts to die,
to obtain a reprieve for them ; shall not all find in
their hearts to mourn, when they are past reprieve ?
Especially, since it is mentioned as a piece of gross
stupidity, and a sad presage of approaching ruin to
a people, when the righteous perish, and none con-
sider it, or lay it to heart.p
(3.) Should we not grieve to part with those, who
can very ill be spared, and that we shall certainly
find the loss of? We shall see ourselves engaged to
this, by a sense of interest, as well as duty and grati-
tude. The death of a good minister is a loss, a loss
to yon, and as such is to be lamented ; a loss which,
it may be, you are not so sensible of now, as you will
be hereafter, when you will know that a prophet
AaM been among you ;'< hath been, but now is not ;
when yon will wish to see some of those days of the
Son of man, which you have seen, and may not.
Alas, says the true mourner, if we be bereaved of
oar ministers, we are indeed bereaved ; we shall find
more and more the want of their preaching and pray-
ing, their instructions of us, their intercessions for
ns, their prudent counsels, their faithful reproofs,
their directing and encouraging examples ; we may
have another minister, but not such another; or
such another, but not such another to us ; it is well
if the gap be not too great to be filled up. Our soul
detiretk the first ripe fruits,* but where are they.
It is a public loss, a loss to the town and country,
to the land and nation ; and public spirits cannot but
hewail public losses. How ill can the church of
God spare any of its good ministers ! They are the
»PbiLJ.8.
«Eiek.xuiil. 33.
• Rom. ▼. 7.
r Mic. vii. I.
p laa. Ivii. 1.
• S Kings ii. is.
chariots and horsemen* of the land ; strip us of these^
and we are naked and defenceless. They are our
treasure : rob us of these, and we are impoverished.
They are the burning and shining lights : put out
these, and we walk in darkness. They are our glory
and joy : take away these, and our pleasant things
are departed, our song^ are made to cease, our
honour laid in the dust, and the crown fallen from
the head. Woe unto us ; for we have sinned}
It is true, our God has the residue of the Spirit,
nor is he tied to particular instruments; he can
raise up a seed to serve him, as well qualified as
those who went before ; instead of the fathers, when
he pleases, shall be the children,^ and will be so, if
their spirit descend and rest upon us ; with God all
things are possible : but, alas, we have not this hope-
ful prospect to give you ; we who are risen up, come
too far short of those who are gone, and going off,
into whose labours we are entered, to be able to ex-
cuse you from deep lamentations of the death of
your elder ministers, and from sighing out your
Ichabod, Where is the glory ? "
Is it nothing to yon, then, all ye who pass by, is it
nothing to you, that the gold is thus become dirt,
and the most fine gold changed ;^ that we have rea-
son to fear such an alteration in the house of our
God among us, as was in the temple of Jerusalem
in Rehoboam's time, when the shields of gold were
.carried away, and shields of brass were provided
instead of them.' God look upon us, and prevent
the fatal consequences of such a change as this !
How far God may carry on his work by prerogative
of power, even when he has removed such workmen,
I cannot say ; but this I am sure of, their removal is
a very threatening omen, which we are all concerned
to have awful apprehensions of.
It were now easy to draw a great many inferences
from this melancholy subject ; to reprove those who
lay not to heart such sad dispensations, and much /
more those who rejoice in the extinguishing of our
lights, because they love darkness rather; to en-
courage ministers to diligence and fidelity in their
work, that they may finish their course with honour,
as well as joy ; to quicken and engage yon all to a
careful improvement of the labours of your faithful
ministers, while they are continued with you, that
you may not have tears for your own hardiness and
unprofitabless, to mix with your tears for their re-
moval; to inquire whether you have made a due
improvement of the former afflictions of this kind
you have been under, in the death both of good
ministers, and good Christians, who have shone
as lights among you, holding forth the word of
life.
But it is time I apply myself more particularly to
the sad occasion of our being together here this even-
t Lam. V. le.
V Lam iv. l.
« Pi. xlv. IS. V I Sam. iv. 21.
X 2 Chron. zii. 9, 10.
1000
A SERMON ON THE DEATH
ing. Though it is not a Paal, it is not an apostle,
we have now parted with, and are now lamenting ;
we compare not our fir-trees with the cedars of
Lebanon ; yet it is one who, I believe, was manifest
in the consciences of many of you, to be a good
minister of Jesus Christ, and one who had obtained
mercy of the Lord to be found both skilful and
faithful in that great woric.
The earthen vessel, now a broken vessel, we have
lodged in the dust, with the expectation of its being
raised shortly a vessel of honour ; and now, what
Improvements shall we make of this sad providence,
and how shall we pay some part of that debt of re-
spect we owe to the surviving name and memory ?
Were this a proper place and time for me to ex-
press my own sorrow on account of this breach made
upon us, I could not find out better words, nor more
apposite and expressive to do it in, than those of
David, when he lamented the fall of one, who had
been dear to him as his own soul ; / am distressed
for thee, my brother Jonathan, very pleasant hast thou
been unto me J If while I live I forget him, I must
lie under the imputation of forgetting my own friend,
and my father's friend.' A friend, with whom I
have had an intimate acquaintance about seven or
eight and twenty years, with whom I have many a
time taken sweet counsel, and by whose conversa-
tion and correspondence, I either have been edified,
or might have been ; having always found him, not
only well instructed unto the kingdom of heaven,*
but ready to distribute, and willing to communi-
cate.'' Such was the pleasantness of his life, and
the distress by his death must be proportionable ;
Lover and friend hast thou put far from me f and my
acquaintance into darhness. In our lives we were not
much divided, either in time or place; how far, and
how long, we may bo so in our deaths, he only knows
;n whose hands our breath and times are. God, by
his grace, make me ready and willing to go after
him !
But we do all things, dearly beloved, for your
edifying ;** that is my design, that is my desire; and
I hope, by the blessing of God, it will be some way^
edifying to you, if, 1. 1 give you some short account
of his character; 2. If I make some remarks upon
his removal ; and, 3. If I then briefly direct you to
some of the work of this day in its day.
1. If I would expatiate upon his character, I have
a very wide field before me, and am really sensible
there is a justiqe owing to so good, so great a name.
I confess I am not fond of making every fHend I
love and honour a nonsuch ; it must be left to him,
to whom all hearts are open, to put that into any
man's character, that there is none like him in the
earth ;* yet, I think, that this is not to be deposited
as common dust, nor his monument to be inscribed
J S Sam. 1. 96. « Prov. xxvii. 10. • Matt. xiii. 69.
b 1 Tim. vl. 18. c Ps. Ixxxviii. 18. d 2 Cor. xii. 19. • Job i. 8.
with common characters ; and yet, as an advocate for
his honour, shall only make that very reasonable
demand. Give him cf the fruit of his hands, and let
his own worhs praise him in the gates J
But aiming, as I said, at your edification, tio
things I shall suggest, which I think have a direct
tendency that way, and may tarn to a good accoooL
(1.) Let that be observed concemiDg him, which
will furnish us with matter for praise and thanks-
giving to God. And a great deal of reason we have
to give thanks, not only in general, for all the saints
and servants of God, who are departed this life io
ihe faith and fear of his holy name ; to the general
assembly of whom, we are come in faith, hope, and
love ; but in a particular manner for those who haff
been in their day the lights of the church, and
justly accounted fathers in it; for who is their
Father ? who but the Father of lights and spirits,
the Lord God of the holy prophets .*'
What we call the endowments of nature, a great
genius, a solid judgment, a clear head, a strong:
memory, a quick fancy, a ready utterance, and the
like, are all gifts from above ; from his hand who
formelh the Spirit of man within him. The hearing
ear, and the seeing eye, the Lord has made even both of
them,^ All souls are his, even the greatest, the
largest souls are so.
What we ascribe to industry, and close applica-
tion of mind, attainments in knowledge, and a great
compass of learning, God must have the praise of;
for he it is that giveth men power to get this wealth,
and it is not got by their might, and the power of
their hands.* He it is that giveth the tongue of the
learned, and who, in order to that, openeth the ear
to hear as the learned.^ He it is that lighteth the
candles ; and it is with a borrowed light that the
church's stars shine, with a light reflected from the
Sun of righteousness, that great light of the world.
It is to God, therefore, that we should give the
praise of all those excellent gifts and graces, which
we have observed in our deceased brother. Bless
the Lord, who raised him out of a remote and ob-
scure part of the kingdom, as a root out of a dry
ground, to be so eminently serviceable to the inter-
ests of Christ's kingdom in his day, qualified him
for service, called him to it, and signally owned him
in it. Let us glorify the God of Israel, who has
given such power unto men, and put such treasures
into earthen vessels.
(2.) Let that be observed concerning him, which
is proper for our imitation. What you have heard
from him, and seen in him, that was virtuous and
praiseworthy, transcribe it into your own hearts and
lives, speak and do in like manner, and the God of
peace shall be with you.^ Those who were exem-
plary while they lived, should be made use of as
f Prov. xxxi. 31.
I Deut Tiii. 17, 18.
r 1 Sam. X. 19l
k In. 1.4.
h Prof. XX. 11
1 Phil. if. 9.
OF MR. JAMES OWEN.
1001
examples when they are dead. It is required in
general, that we be followers of all those, who are
DOW throQgh faith and patience inheriting the pro-
mises." Bat particularly, that we follow the faith
and holiness of those who have been by office our
^ides in the good ways of the Lord, considering
the end of their conversation ;■ yet with this neces-
sary proviso and limitation, that we follow them as
they followed Christ,® and blessed Paal himself, that
great example, was to be followed no further.
Here let all who know him observe for themselves,
and preach to themselves ; his children, his pupils,
bis familiar friends and acquaintance, let them
recollect what they have taken notice of in him,
that was fit to be imitated, and improve it for their
own direction, caution, and quickening. I shall only
mention two or three things, wherein I would, for my
part, propose him to myself for a pattern, and en-
deavour to imitate him.
Marcus Antonius the Emperor, that great teacher
and example of virtue, begins his celebrated book
rwv IV icntToy — concerning himself ^ that is, his diary,
with an account of the particular good lessons, or
rules of conversation, which he learned from his
parents, tutors, and others, whom he names with
respect, who were the guides and companions of
his youth. Were I to draw up such an account, I
should be unjust to him, if I should leave him out
of it, in whom I have thought these things, among
others, well worthy imitation :
[1.] That he was a good husband of precious time ;
and that is a piece of good husbandry, which I am
sure is good divinity. I have always known him to
be an indefatigable student, and one who took so
much pleasure in his work, both as a scholar, and as
a minister, that one might see he accounted it not
only its own wages, but its own recreation.
Even till his Lord came he gave a constant attend-
ance to reading, exhortation, and doctrine, not
neglecting the gift that was in him, but continually
meditating upon these things, giving himself wholly
to them ; so that his profiting (even in his early days)
appeared unto all men.P His Lord having intrust-
ed him with five talents, he continually occupied
the same, and traded with them, till, by the grace of
God, he had made them five talents more. When
he was sometimes urged to abate of the constancy
and intenseness of his studies, in consideration of
his health, he would say, " You must excuse me, I
have but a little time to be working in, and I must
be busy." And teett thou a man thu^ diligent in his
hvsiness, he shall stand brfore hings, and not he/ore
vteen men.
It was often observed concerning him, how uneasy
he would be, when forced and kept from his studies
hj that conversation which was only entertaining,
■ Heb. vi. IS. » Heb. xiU. 7. • 1 Cof . xi. I. pi Tim. I v. 13- 14.
and not edifying, and with what pleasure, as soon
as possibly he could, he would retire from it to his
work ; that he might fill up time with something
that would turn to a good account, according as the
duty of every day required. This is in a happy
sense living fast.
[2.] That he was ready and mighty in the Scrip-
tures, and made them above any thing his meditation.
His large acquaintance with other learning, did not
at all abate his value and pursuit of Scripture learn-
ing, to which all his other studies were made sub-
servient. As he lived a Scripture religion, so
he preached a Scripture divinity. Scripture lan-
guage was his eloquence, like that of Apollos, who
was an eloquent man, because mighty in the Scrips
tures f^ Scripture reasons were his arguments, like
the same Apollos, who mightily convinced the Je»9y
showing what he taught by the Scriptures.'
Thus he came to be such an excellent expositor
as you know he was ; opening the Scripture by itself,
comparing spiritual things with spiritual, and speak-
ing the things of God, as they ought to be spoken,
in the words which the Holy Ghost teaches.*
Thus he was furnished with milk for babes, and
pasture for the lambs of the flock, witness his great
dexterity in explaining the catechism; and with
strong meat also for strong men, witness his solid
and substantial discourses, in which he set before
you the g^eat things of God with admirable clear-
ness, and in the evidence and demonstration of the
Spirit, and with power.
Thus he adhered to the g^ood old way, and testified
the pure gospel of the grace of God, which exalts
the Lord Jesus alone, as all in all, for strength as
well as righteousness, and teaches us to cast every
.crown at his feet ; taking all occasions to witness
against those notions, which set up man's sufficiency
in competition with Christ.
[3.] That he was a faithful and wise reprover of
sin, and bold in bearing his testimony against it.
Though yon know, he was very courteous and
obliging in all his behaviour, and not willing to
make any man angry or sad, yet when there was a
just occasion, he would admonish and rebuke with
all authority, and yet with meekness and long-
suffering.
Here he set his face as flint, and clad himself with
zeal as with a cloak ; as one who knew very well
whose cause he pleaded, when he pleaded against
sin ; and how faithful and kind the wounds of a
friend are, while the kisses of an enemy are deceit-
ful ; and as one, who believed there was a truth in
Solomon's observation, which amounts to a divine
promise, Prov. xxviii. 23. He that rebuheth a man
for his faults with wisdom and tenderness, though
for the present he may incur his displeasure for his
4 Acu xvUI. SI
r Acts zviil. as.
• I Cor. ii. IX
1002
A SERMON ON THE DEATH
plain dealing, yet afterwards he $hdU find more fa-
vour^ and be looked upon as a better friend, thai he
thatfiatiereth with his ton^fue,
[4.] That be was a man of trae catholic charity ;
though no man was clearer in his own judgment,
better understood the grounds on which he went,
nor was better able to give an account of the hope
that was in him with meekness and fear, yet he
maintained an extensive charity for those from whom
he differed, and a temper of mind toward them that
was truly Christian, and became a follower of the
Prince of peace, and a servant of the God of \oye.
As he wrote, he thought and lived : moderation
was his VIRTUE, it was still his virtue; and it is
not long since he took an effectual course to let it
be known unto all men, as if he had foreseen that
the Lord was at hand. And this is a virtue which
bas, and will have, its praise, with all those who
know how to distinguish between the weighty and
uncontested matters of the law and gospel,* judg^
ment^ mercy ^ and the love of God^ and the matters of
doubtful disputation, '^ such as the distinction of
meats and days. This is the virtue, by which the
unity of the Spirit is kept in the bond of peace ; not-
withstanding a diversity of opinion, and practice
accordingly. The triumphs of this virtue over
bigotry on all sides, will contribute abundantly to
the peace of Zion's walls, and the prosperity of her
palaces.
2. We are next to consider the end of his conver-
sation,^ Mj3a<ny— the issue, or outlet^ of it. Having
seen how he went on in the world, we are now to
inquire how he went out of the world. Others had
more of his life than you of this place had ; but Gkid
sent him hither about six or seven years ago, to finish
bis testimony first, and then to finish his course
among you ; so that it is but a little time that you
have had to improve by his life ; God, by his grace,
enable you to improve so much the more by his
death : and a very improvable providence it is. It
is a cloud mostly black and dark, yet not without
its bright side.
(1.) We are here presented with a very'melancholy
and alHictive scene, which we ought to have very
awful, serious thoughts of; something there is more
than ordinary in this house of mourning, which the
living should lay to heart
To see a man so well qualified with gifts and graces
for the service of Christ and his church, as he was ;
so well furnished, by the blessing of God upon the
many years* hard studies of an uncommon head,
with all sorts of useful knowledge ; so inquisitive
after more knowledge ; and withal so communicative
of what he did know. To see such a man thus taken
away, in the midst of his serviceableness to his gene-
ration, when he bad but little exceeded the fiftieth
« Matt xxiii. 23.
n Rom. xlv. ].
year of bis life ; thongb his strong constitutioii of
body, and prudent management of himself, gave
encouragement to hope, that though these treasares
were in an earthen' vessel, yet there were goods laid
up for many years ; and though his seal and un-
wearied industry promised us a great deal more of
public service, and that be should long be a blessing
to his generation, yet to have the number of socb
months cut off in the midst, such a tongue silenced^
such a hand withered, such a bead laid in the dust,
and at such a time as this, when it could so ill be
spared: What shall we say to these things? What
construction can we make of such a provideoce as
this ? We must have recourse to our first principles,
abide by them, and resolve to hold them fast, and
not let them go, how difficult soever it may be to re-
concile some particular events to them. HoweTcr
it be, we are sure that God is neither unwise, nor
unjust, nor unkind: he is not only an absolute
Sovereign, who may do what be will ; but a religi-
ous Ruler, wbo does no wrong to any of bis creatores;
a tender father, who designs no hurt to any of his chil-
dren. However it be, yet the Lord Jesus takes care
of his church, secures its ioierests, and the glory of
his own name ; which, whatever becomes of us, will
endure for ever, and his throne as the days of beaTco.
Under the threatenings of providence, we must flj
to the promises of the word, and cast anchor there;
God knows what he is doing, though we do not;
and we are sure dwells in perfect light, though as to
us he makes darkness bis pavilion. Thy way^ 0
God, is in the sea^ and thy path in the yreat wettn;
such as cannot be fathomed, connot be tracked;
but we are confident of this very thing, that thoa art
righteous in all thy ways, and holy m all thy works.
Were we not certain that the soul is immortal, and
that there is another life after this, we should be
tempted to expostulate with our Maker, as the psalm-
ist does. Lord, wherefore hast thou made all men,
especially such men as these, in vain ? So \on^ in the
making, so admirably well made ; and yet so sud-
denly unmade, and so little use in comparison made
of them ? Such a living temple reared, and jet the
people of thy holiness to possess it sucb a little while ?
Many continued wbo are the burthens of the earth.
under which it groans, as sadly weary of them ; and
yet those removed who were the blessings of it, after
which it groans, as sadly wanting them ? We nov
are at a loss, and cannot expound sucb dispensations
as these ; but the resqrrection of the just, and the
glories of the future state, will solve the problem, and
clear up this seeming paradox ; What I do thou know-
est not now, but thou shalt know hereafter ; when the
mystery of God shall be finished. How those lights
still shine to the praise of the Sun of Righteousness,
which we count extinguished ; and how these ser-
THeb.xttj.7.
OF MR. JAMES OWEN.
1003
vants of Christ still senre bim in his temple, the
period of whose asefulness we are here lamenting^
we cannot tell, nor how moch to their advantage,
the tiflae that is lost on earth may be made up in
heaven. Yet still, on ns it looks black, and is a
very sad presage ; the Lord's voice by it cries in the
city, cries in the coantry. Ood grant we may under-
stand what it says, and may return a good answer,
that oar God may not proceed in his controversy.
(2.) Yet even in this aflSictive providence, the
grace of God presents as with something very en-
Goaragini^ and reviving to us ; and that is, the great
comfort and joy with which our deceased brother
finished his course ; which I ought to take notice
of, to the glory of God, and for your instruction.
Mark the perfect man, and behold the upright f for the
end of thai miin, though it be not always irapture and
ecstasy, yet it is peace: the effect of righteoutness
will be quieinesM and asturancefor ever.
I came short of being a witness of his translation,
but those who were about him when he was taken
up, saw with what a wonderful serenity and compo-
sure of mind he performed his dying work ; that
work which is to be done but once, and therefore
bad need be well done. Ho had often prayed for
grace to finish well, and it appeared that his prayer
was answered, and that the grace of God in him was
not in vain ; so cheerfully did he look the king of
terrors in the face and bid his message welcome.
Though he had as much reason as most men have,
upon all accounts, to desire life, yet it appeared that
to depart, and to be with Christ, was to him mach
more desirable.
The strong pain of the stone, (that flagellum ttu-
diotorum — acourge of the student^ as it has been call-
ed,) with which he was frequently exercised, he bore
not with the senselessness and stupidity of a stoic,
but with the humble patience and submissiveness of
a Christian, who had learned of his master to take
Dp his cross. And when upon the continuance of
a threatening and fatal symptom, he received the
sentence of death within himself, with what ease
did be take leave of the world, as one well pleased
to think of being no more in it.
His solemn farewell to his children and pupils,
tbe good counsels he gave them, the blessing with
which he blessed them in the name of the Lord, and
tbe testimony be bore with his dying lips to the
good ways of God wherein he had walked, I hope
tbey wilh never forget ; and that particularly, they
and we will ever remember and practise what he
said, after many other good counsels, should be the
last and great thing he would recommend to them,
and that was, humility ; '< It is" (said he) '' one of
tbe brightest ornaments of a young minister to bo
bomble/'
The words of God which he had made his songs
in tbe house of his pilgrimage, were* his delightful
entertainment when his tabernacle was in taking
down. How pleasantly did he triumph then, in the
words of blessed Paul, Ihnow wham I have believed^
and he is able to keep what I have committed unto him
against that dag, 3 Tim. i. 12.
When he was asked in his illness, whether ho
would have some of his friends sent for to keep him
company, he answered, " My fellowship is with the
Father, and with his Son Jesus Christ, and he that
is not satisfied with that company, does not deserve
it"
Another time, being asked would he not be glad
to see his brother from Warrington, for whom he had
an entire affection, he replied, ** I know no man
after the flesh ; my elder Brother is in heaven, who
is the first-bom among many brethren.'^ Thus he
seemed to be taken up with heaven, before he was
taken up to heaven.
Coming to himself again once after a fit, in which
those about him thought him departing, he asked,
" Have I not finished yet? I thought I should
have finished now." Thus did he, with the sucking
child, play upon the hole of the asp, and, with the
weaned child, put his band upon the cockatrice's
den; knowing, that death itself cannot hurt or
destroy in all the holy mountain, Isa. xi. 8, 9.
Overhearing his dear and affectionate yoke-fel-
low bemoaning herself, and saying, ** O this is a sad
dag !*' being the Lord's day, and some few hours
before he died ; he replied, with some show of re-
sentment, '* A sad day do you call it ? No, it is not
a sad day, I thank God ; it is a comfortable day to
me." And it was observed that he departed with a
smiling countenance.
As he found himself drawing near to his end, he.
was ever and anon lifting up his heart to God, in
such devout and pious breathings as these : *' Blessed
be God for Jesus Christ. How long. Lord, holy
and true ? Come, Lord Jesus, come quickly. Lord
Jesus, receive my spirit. Father, into thy hands I
commit my spirit." And not long before he de-
parted, <' Now let the blessed angels come and do
their office."
Thus, my brethren, thus he finished his course ;
this was the end of his conversation. In sach a
heavenly temper as this he removed to the world of
spirits, as one who was already acquainted with that
world, and longed to be better acquainted with it.
Blessed be God, who thus crowned his own work in
him, and brought forth the top-stone of that blessed
building with shoutings, and let ns cry, Grace, grace
to it.
Let this help to confirm our faith in the gospel of
Christ, and to assure us that its original and ten-
dency is divine and heavenly. That we see it fur-
nishes the professors of it with effectual supports,
and real solid joys, then when they roost need them,
and when all other comforts fail, and are insufficient.
1004
A SERMON ON THfi I>£ATH
The everlasting covenant, and particularly the pro^
mise of eternal life, you see is a fountain of living
waters, which will refresh and make glad the heart,
when all those things which the world offers us to
be depended upon, and delighted in, will be dried
up as the brooks in summer. I beseech you, sirs,
build upon a foundation which will hold firm, when
this deluge comes ; treasure up comforts which will
stand you in stead in a dying hour, and which will
indeed make the clods of the valley sweet to you,
4it tibi terra levis — the very earth itself light to you.
Let this encourage us in our Christian race and
warfare, that those who have fought this good fight
with courage and constancy, have had the comforts
of it in their last extremities ; and having run their
race with patience, have finished their course with
joy. Christ's faithful soldiers die not only in the
bed of honour, but in the bed of peace and rest.
Let us hereby be quickened to make our calling and
election sure, for so we shall have, not only an
entrance, but an abundant entrance, ministered unto
us into the everlasting kingdom of our Lord and
Saviour Jesus Christ.
3. 1 shall now close with a word of exhortation to
you, my friends, who are here lamenting the loss of
your faithful minister, that you may be sowing in
your tears, doing your duty now you are bewailing
your affliction. We will take it for granted that, like
those Ephesian elders, you sorrow most of all be-
cause you shall see his face no more in this world;
from that consideration, therefore, what I have now
to say to you by way of counsel and direction shall
take rise.
(1.) Now you shall see his face no more, thank
God that ever you did see his face. When Job's
comforts were taken away, he blessed God who gave
them. Own yourselves indebted to the divine favour,
for the setting up of such a burning and shining
light here in your candlestick. There is a particu-
lar providence displayed in the removal and settle-
ments of ministers. Be thankful for that providence
which sent him hither, and that grace which, I trust,
made him a blessing to you. Be thankful for what
you have seen, and heard, and tasted of the word of
life in his ministry, and that you have had reason to
say, that God was with him of a truth.
Thank God for all the good ministers, whose faces
you have seen to your comfort, and who were, in their
day, the helpers of your faith and joy. Remember
your guides, the guides of your youth, which have
spoken to you the word of God ; and remember to
give God thanks for them, and for the good they
were instrumental of to your souls. We do not desire
you to build or garnish the sepulchres of the pro-
phets, but here set up your Ebenezer to the honour
of him who raised them up to you, saying. Hitherto
the Lord hath helped us ; helped us with good minis-
ters, having never left himself without witness, nor
yon without l^elps for your souls, and directors of
your way in this wilderness. Thanks be to God, wc
never knew the meaning of a famine of the word,
the heavenly manna ; though it has been often de-
spised, yet has never been withheld.
Thank God for those whose faces we yet see, for
the remnant that is left of the messengers of the Lord,
and that when so many are removed into graves, the
rest are not removed into comers. Though your
pulpit be in mourning, thanks be to God, it is not
empty. You of this place have particular reason to
be thankful for the lengthening out of the days of
your aged minister, and for the fruit he still brings
forth in his old age. I pray God that your profiting,
in proportion to that and other your advantages, may
appear unto all men.
(2.) In the hiding of his face, take notice of the
hiding of God's face, and look upon it as a token
of his displeasure. Hear it as the Lord's contro-
versy, and inquire diligently, and beg of him to
show you wherefore he contendeth with you. It b
not seven years since God removed one faithful good
minister by death, (Mr. Brian,) who had Jong labour-
ed among you in the word and doctrine ; and now
another taken away from the midst of yon. Is not
this an indication of God's anger? and ought not
you to humble yourselves under his mighty band ?
Let our brethren, the whole house of Israel^ bewail
the burning, which the Lord has kindled; and by
serious repentance help to quench the dame.
It was certainly in displeasure to the people, that
God silenced Ezekiel, and told him, he should no
more be to them a reprover, Ezek. iii. 26. and yon
are now under such a rebuke. Now is a time for yon
to look into your own hearts, and to inquire what
you have done to provoke God thus to break you
with breach upon breach. Lay not the blame on
others, but each of you take it to yourselves, and
give your consciences leave to deal faithfully with
you. It is sin that separates between you and God,
between you and your ministers. Find oat the sin
that has done you this mischief, and mourn for that.
Weep not so much for them who are gone, hot rather
weep for yourselves, and for your own- sin and folly,
which have forfeited the advantages you have lost.
Ask seriously, have not I been a careless, trifling
hearer of the word? Has not my heart gone after
my covetousness, when I have come before God as
his people come, and sitten before him as his people
sit? Has not the word 'been unprofitable to me, not
being mixed with faith ? Has not my conversation
been disagreeable to my profession, and my practice
contrary to what I have heard, and been taught ?
Have not I left my first love, and is not that the
reason wherefore the candles are thus removed,
and thereby the candlestick itself threatened ? How
long has God come seeking fruit, but has found none^
or next none? And therefore, though he has not
OF MR. JAMES OWEN.
1006
yet cut down the barren tree, he has in displeasare
removed one of the dressers of it.
O let this providence awaken yon to repentance,
for your little proficiency under the means of grace ;
and set yourselves to mortify those lusts and corrup-
tions, which have been the hinderances of your pro-
fiting ; and have made your hearts like the high-
way, or the rock, or the thorny ground, under the
seed of the word. It is said, that when David la-
mented Saul and Jonathan, he took care to teach
ike children of Judah the use of the bow, 2 Sam. i. 18.
Which may be understood of the military bow ;
those great men being slain by the archers of the
Philistines, 1 Sam. xxxi. 3. He endeavoured to make
the men of Judah more expert archers, that they
might revenge the death of their princes upon the
Philistines. Let us meditate such a holy revenge
this day, and resolve by the grace of God to be the
death of oar sins ; finding them to be the death of
our friends, particularly of our ministers.
(3.) Now you must see his face no more, recollect
what you have heard from him, and seen in him, for
your edification. Now this faithful witness has
finished his testimony, will you set yourselves to sum
up the evidence, and do it faithfully. Review what
you have seen, and give what you have heard a re-
hearing, to better purpose than before. Call to mind
tbesubjects he has preached upon amongyou, the good
truths he has taught you, and treasure them up, that
they may be ready to you upon all occasions. The
people who attended the ministry of John Baptist,
after he was dead, remembered what they had heard
from him, and improved it for the assistance of
their faith in Jesus Christ ; AU that John said of
this man was true.
Remember, I beseech you, what yon have received
and heard, and hold fast, continuing in the things
which yoa have learned. His last sermon, particu-
larly, I hope you will never forget; when in the
midst of bis illness, God granted him such a reviv-
ing (which proved a lightening, as you call it, be-
fore death) that he thought himself able to preach.
His love to his work and to your souls brought him
hither. If it were to his own injury, as perhaps it
was, let it be so much the more to your profit ; live
that life which he then taught you ; get to be ex-
perimentally acquainted with that great mystery of
godliness, which he then endeavoured to lead you
into, from Rom. i. 17. The just shaU live by faith.
Live by faith now, and you dhall live by sight for
ever. Look back upon the years of his ministry with
yoa, and the words you have heard from him which
quickened you, never forget them. Now he must
break the bread of life to you no more, gather up
ike fragmenis which remain, that nothing mag be lost.
(4.) Now you must see his face no more in this
world, seriously consider, how you will look him in
the face in the great day. Believe it, sirs, that day
will come, and we shall as sure see it as we see this :
it concerns us to inquire whether we shall see it
to our comfort, or to our confusion ; whether it
will be to us a day of trembling, or a day of tri-
umph. It is certain, when our Lord Jesus shall
come in the glory of his Father, he will be at-
tended by the ten thousands of his saints. Enoch
foresaw this, and foretold it. Among those holy
myriads, no doubt, we shall meet our faithful minis-
ters ; and if we shall know any of our relations in
this day, as I see no reason to think but that we
shall, sure we shall take particular notice of those,
who were sent to us as ambassadors for Christ, mi-
nistering the gospel of the grace of God. Nay, they
will then be to give account of the souls committed
to them, and of the success of their negociation ; the
servant who was sent to invite to the marriage, came
and showed his Lord all the slights that were put
upon him ; and by the word which you now hear,
you will then be judged, according as our testimony
is or is not believed.
Think then, with what shame and confusion
those will see the faces of their ministers in that
day, who lived and died in an unsanctified, unre-
generate state, whom Christ, by his ministers, long
and often invited to light and life, but they refused,
and persisted in their refusal, loving death and
darkness rather, and so will their doom be. Their
ministers then will be called to appear as evidence
against them, and dreadful to the condemned sinners
will such a testimony as this be. Lord, we called
them, but theg refused ; we stretched out our handsf
but no man regarded. We laid before them the terrors
of the Lord, showed them his wrath revealed from
heaven against their ungodliness and unrighteous-
ness, but it prevailed not to startle and awaken
them. We gave them warning, told them many a
time what would be the end of their evil way, but
they would not take the warning ; we have delivered
our own souls, but we could not deliver theirs. We
invited them to Christ, and to the marriage supper
of the Lamb ; we told them often of the glories of
redeeming love, the riches of gospel grace, the con-
solations of the new covenant, the pleasures of seri-
ous godliness, and the joys at God's right hand for
evermore; but we could not win upon them, to
give up themselves unto the Lord. We have piped
unto them, but they have not danced ; we have mourn-
ed unto them, but they have not lamented. How will
this aggravate the misery of those that perish, and
bring oil to their flames !
But I hope better things of you, my brethren, and
things that accompany salvation, though I thus speah ;
the labour of your ministers among you, I trust, has
not been in vain, and shall not be so. The apostle
expresses, with a holy triumph, the prospect he had
of meeting his friends with comfort in that day ; /ot*
what is our hope, or joy, or crown of rejoicing y which
1006
A SERMON ON THE DEATH OF MR. JAMES OWEN.
'we have our eye much upon in oar present senrices
and sufferings, are not even ye, not so much now in
this imperfect state, but in the presence of our Lord
JesHS Christ at his coming f O let us live so, that our
ministers may thus give up their account of us with
Joy, for that will be profitable and comfortable for
us. Then how sorrowful Soever our parting with
them is at death, our meeting with them again at
the resurrection will be joyful ; and under our pre-
sent griefs, we may comfort ourselves and one an-
other with the hopes and expectations of it
Lastly, Now you must see his face no more, look
more by faith upon the glory of God in the face of
Jesus Christ. All flesh, you see, is as grass, and all
the gloiy of man ; the greatest eminency of gifts and
usefulness, is as the flower of grass, sullied, wi-
thered, and laid in the dust ; but the glory of the
Lord in the word endures for ever, and is liable to
no decay.
Our deceased brother, when near his death, hearing
one who stood by say, *' Alas ! what shall we do if
he be taken from us V answered, '' Be not concerned
at that, The Lord liveth." Trust therefor^ in the
living God, and in him secure to yourselves living
comforts. Yon change your ministers, but you do
not change your Master. The law made them priests
who had infirmity, who, therefore, could not con-
tinue by reason of death, and the gospel does the
same; but the Lord Jesus has an unchangeable
priesthood, for he is consecrated for evermore. The
blessed Spirit u given to abide with us for ever, and
in him our Lord is, and will be, with his church
always, even unto the end of the world. When yw
have another minister, yon shall not baTo anotiier
gospel, nor another Saviour, but still the same tret-
sure, only in another earthen vessel. Let not yoni
religion then die with your minister, not your faith,
and love, and holy zeal be buried in his grave ; for
you are built not upon the apostles and prophets
themselves, but upon their foundation, Jesus Christ
himself, the everlasting foundation^ and the chief
corner-stone.
Keep your eye, therefore, upon the Lord Jesos,
and set your hearts on him ; rejoice in him alwajs,
and rely upon him, and that joy shall never be
turned into sorrow, nor will that hope ever make
you ashamed. Our candles are soon extinguished,
and at the longest bum out of themselves, but the
Sun of righteousness shines perpetaally. Welk,
therefore, tn l/ie light of the Lord. Cisterns are
dried up, but the fountain of life is ever full,— ever
fiowing. You see the end of your minister's con-
versation, but Jesus Christ is the same yesterdayf to--
day, and for ever ; and of the inerease of his gewent-
ment and peace there shall be no end. To him I
commend you all, and to the word of his grace ; as
blessed Paul did. Acts xx. 32. his mourning friends
here ; knowing very well, that that grace is able to
build you up, and to give you an inheritance among
all them which are sanctified.
A SERMON
PREACHED AT THE
FUNERAL OF DR. SAJVIUEL BENION,
MINISTER OF THE GOSPEL IN SHREWSBURY.
TO WHICH IS ADDED, A CONCISE MEMOIR OF HIS LIFE.
1 Peter i. 24, 26.
All flesh is as gnus, and all the glory of man as the
flower of grass. The grass withereth, and the flower
thereoffalleth away : hut the word of the Lord en-
durethfar ever.
Sure I need not remind you, brethren, you cannot
bat remember it, you cannot but be thinking of it
at this time, that it is not full two years since we
were upon a Uke sonrowful occasion met together in
this place, to solemnize the funeral of a very able,
faithful minister of this congpregation, whose me-
moiy I hope is, and will be, precious among you,
Mr. James Owen. If ^'yon and I had made a due
improvement of that severe stroke, surely we had
not felt the smart of this : but. Lord, when thy hand
is lifted up, and men will not see, they shall see. If
God judgeth, he will overcome. God grant, that
this present dark dispensation of providence may
so revive the impressions of that, as by both together
we may be duly humbled under the mighty hand of
God ; that Elihu's complaint of old. Job xxxili. 14.
may not be taken up against us, God speaheth once,
y«a, twice, yet man pereeiveth not, does not under-
stand the meaning, nor answer the ends of what he
says ; or that of the prophet, that the righteous, as to
our world, perish, and no man lays it to heart, or is
daly affected with it ; nay, merciful, useful, good
men are taken away, and none consider it O that
we knew how rightly to expound, and that you knew
how rightly to apprehend, such events as these.
He whom we have now followed to the silent
grave, and left there, then followed with us, and was
a deep sharer in our griefs on that occasion. But
most the successor in the work of life so soon suc-
ceed in dying work too ? All who go before us, say
to us, as Christ to Peter, You cannot follow me
now, because your work is not done ; but you shall
follow me hereafter, John xiii. 36, But here is one,
who soon followed to the grave his predecessor in
this pulpit ; for death is not tied up to the rules of
proportion, or doe distances ; every man must go in
his own order, the order appointed by him in whose
hand our times are.
Considering age, and bodily strength and vigour,
we who are ministers must think, that he whom we
have now laid in the dust was, a few days ago,
likely enough, in a course of nature, to have seen
most of us laid there. I thought concerning him, —
This is the Joseph, that shall put his hand on my
eyes. Gen. xlvi. 4. and do that office for me, which
I am now doing for him : but living and dying, it
seems, do not go by livelihoods : the Sovereign Lord
of life has ordained otherwise, and the number of
his months (which were far from being months of
yanity) are cut off in the midst
Now, what shall we say to these things ? What is
this that God hath done unto us f For my part, I am
quite at a loss, am full of confusion, and know not
what to say. The tidings astonished me, and made
me cry out to God, as the prophet did, Ezek. xi. 13.
Ah ! Lord God f wilt thou mahe a full end of the
remnant of Israel ? But what shall I say to you ? I
wish I were better able to perform this service
which your aged pastor has called me to. How to
order the course before you I know not, and yet
something I must say, both as a mourner vrith you,
and as a monitor to you, that I might both soften the
ground, and break it up.
I have something to say as a mourner Wifli you :
I am willing to hope yon have no need^to raise up
1008
A SERMON ON THE DEATH
your mourning, of singing men, or singing women,
to move yoor passions ; you are sensible of your
loss, and here is a grievous mourning for it ; we are
lamenting one, that I perceive is universally lamented,
and have the tears of many mingled with ours on
this occasion. But my business will be, to show
you what reason we have thus to lay to heart this
breach made upon us, that we may be able to give a
good answer to that question, which, whenever we
are of a sorrowful countenance, we should put to
ourselves, Wherefore look we so sadly to-day ? Why
art thou cast dottm, O my soul? That if there be no
good reason for the grief, we may dismiss it ; if there
be, we may direct it aright
For my own part, I have all the reason in the world
to bewail the loss of a very dear and affectionate
friend, with whom I have many a time taken sweet
counsel. You, for your part, have reason to bewail
the loss of an able, faithful minister, from whom
you have many a time received good counsel. And
that we have of late lost so many such, cannot but
aggravate the grief. O that our heads were waters,
and our eyes fountains of tears, that we might sorrow
after a godly sort ; not for them who are gone ; if
we loved them we should rejoice rather in their joy,
that joy of their Lord, into which tjiey are entered ;
but for ourselves, and for our children, who are left
behind : and God give us grace to sow now in these
tears for them, that we may hereafter reap in joy with
them. And the truth is, as there are none of the
afflictions of this present time that has more in
them to justify our grief, nor over which we may
more safely say, We do well to mourn, than the death
of good people and good ministers ; so there are
none that (when the matter is considered entirely) has
more in them to qualify our grief, and to balance it;
for to them, whom to live was Christ, to die is gain,
everlasting gain. By St. Stephen's death the church
lost a minister, and therefore, justly, when they
carried him to his burial, made great lamentation
over him, which well became devout men. Acts viii.
2. and is recorded for our imitation; yet, at tlie
same time, it gained a martyr. And, if I be offered
(says St. Paul) upon the sacrifice and service of your
faith, I joy and rejoice, not only myself, for my crown,
but with you all, for the benefit which may accrue to
you thereby.
The wise man recommends it to us as an excellent
means of increase in wisdom, to frequent the house,
of mourning, and to accommodate ourselves to the
temper of it : there (says he) the heart of the wise is,
and there it learns many a good lesson, while the
heart of fools is in the house of mirth, and there
learns many a bad one. Two houses of mourning
this death, this so great a death, calls us to. Go to the
house whence we fetched those dear remains we
have now laid by, or laid up rather, in the dust, and
^hat is a house of mourning for its father, for its
master, who was every way its glory and blessini^ ;
this IS a more common case, and what occars ofteo ;
but besides that, here is another house of mourning,
this place of your religious assemblies . is so. The
gates of the daughter of Sion are covered with a
cloud ; and justly, when one of the masters of the
assembly is removed, his light to be seen, and his
voice to be heard, no more among them. We find it
made the character of those whom God will gather,
gather with everlasting loving-kindness, that they
are sorrowful for the solemn assembly, and that to
them the reproach of it is a burthen. When the
solemn assembly is thus deprived of its guides and
glories, one after another, and broken with hreach
upon breach, all who wish well to it ought to be
sorrowful: and coming thus from one hoase of
mourning to another, we are inexcusable, if by both
together some good impressions be not made apon
our souls, which will abide and command there, and
if by the sadness of the countenance our hearts be
not made some way better, God by his grace make
them every way better.
I must say something also as a monitor to you ;
for the business of your watchmen is to give you
warning, which you are to take at your peril. Be-
lieve it, sirs, this rod has a voice, a load Toice;
whether you perceive it or no, the man of wisdom will.
That you therefore may approve yourselves wisdom's
children, hear ye the Lor£s controversy, and send
us not to plead it with the rocks and the mountains,
to as much purpose as with you ; for a hearin^^ it
will have, whether you will hear, or whether you
will forbear. You are called to hearken to the soand
of the trumpet, the alarm of war ; for when ambas-
sadors are recalled, heralds are sent : none of you,
I hope, have said. We will not hearken.
God has a controversy with you of this place, of
this congregation, from the head of which two such
eminently useful men have been removed in so short
a time, in both of whom you thought you had ^oods
laid up for many years. He has a controversy with
us who are ministers ; for hereby our hands are Tery
much weakened, and our glory is waxen thin. Lord,
show us wherefore thou contendest with us. It highly
concerns us, I am sure, to humble ourselves under
the mighty hand of God, which is gone forth against
us, and by earnest prayers to stand in the gap, at
which our glory seems to be going out, and oar ruin
to be breaking in, that we may make good the breach.
The putting out of our candles is a bad omen of the
removal of our candlestick ; it is, at least, a call to
us, to remember whence we are fallen, and repent,
lest it be removed. We know what our sins have
deserved, and what Providence threatens us with,
and are concerned to meet God in the way of his
judgments ; in such a day as this, he may well won-
der if there be no intercessor ; for even the Jews
themselves, when our Saviour spoke of taking the
OF DR. SAMUEL BENION.
1009
vineyard from tbem, and giving it to others, startled
at the very mention of it, saying, God forbid,^ And
shall we be less solicitous abont privileges more
precious ?
The text I have read to yon, will lead os both to
the lamentations we have to make, and to the admo-
nitions we have to give, on this solemn occasion.
1. In the places from which it is quoted, it is the
voice of one crying in the wilderness, who, that he
might prepare the way of the Lord, even in the de-
sert, is ordered to proclaim this, All JUih is grass,
&c. Isa. xl. A— 8. I need not tell you, John Baptist
was that voice ; ^ it is his testimony concerning him-
self, and a modest testimony. He was only the
voice, God was the speaker. And I am apt to think,
that as John was the voice crying, so he was the
grass that was to wither, and the flower that was to
fade, which he was to give notice of, that the people,
which mused in their hearts of John, whether he
were the Christ or not,*' might be satisfied he was
only his forerunner ; for all his glory was to be done
away, and would be no glory, in comparison with the
glory of the Messiah, which excelled, and would
remain. John's ministry and baptism soon came to
an end, and gave way to him who was to come. He
himself spoke of it to his disciples, when they were
jealous of the growing honour of our Lord Jesus,
and he spoke it with all possible satisfaction. He
must inerease^ hut I must decrease.^ And Christ
speaks of John's being but for a season, a burning
and shining light* . His office was pro tempore-^for
tke time being, an introduction of good things to
come, and his brightness like the morning star,
which disappears when the sun rises. This grass
began to wither about eighteen Or nineteen months
after his first showing unto Israel, when he was cast
into prison by Herod, and was quite cut down, some
time after, when he was beheaded : and his baptism
did not long survive him, but Jiis followers soon be-
came the followers of Christ, to whom he had justly
and generously consigned them, and turned them over.
Ministers, who, like John Baptist, are friends and
•ervants of the bridegroom, like him mnst wither as
grass, and all their glory fade. But Christ their
Master, the Word of the Lord, the essential, eternal
Word, enifuretA/or ever, the Word of life J For though
he also, like John Baptist, was cut off in the midst
of his week,' yet he rose again, rose to die no more ;
Dtuth has no more, no longer, dominion over him.
And of him it is witnessed that he liveth.^ This is he
who by the gospel is preached unto us, as an ever-
lasting Father, and overliving Priest : his word also,
which he has spoken and delivered to us, as it is
a quickening so it is a living word, the last revela-
tion, and which shall last through all the revolu-
tions of time to the endless ages of eternity.
2. Here it is brought in by way of instruction and
encouragement to the young con verts, whom the apos-
tle in the foregoing verses is exhorting to holiness
and love. Be holy, and love one another,^ and so
prepare yourselves for the blessedness of heaven,
which consists in the perfection of holiness and
love; for you are bom again, not of corruptible seed,*^
not of the Gentile learning, or the Jewish law, both
which wither as grass, and will perish in the using,
but by the word of the gy>spel, which is quick and
powerful, and abides for ever; which will continue
in the world while that stands, and in the sanctified
soul while it lives-: in the former it has lighted a
candle which all the devils in hell cannot blow out ;
in the latter it has opened a well of living water,
springing up to life eternal.
This consideration is very proper, and should be
very powerful to quicken and confirm those who
have delivered themselves into the mould of the
gospel, and are leavened by it, that the principles
they go upon are not doubtful or mutable, but eter-
nal truths that will never fail; and though their
ministers die, (Christ's followers as well as his fore-
runners are as grass, and their glory as a flower,) yet
their faith does not die with them, for it rests not
on the testimony of mortal men, but of the immortal
God : they are lights, but they are not that light ;'
they seem to be pillars, but they are not our founda-
tion ; we soon see the end, the exit, of their conver-
sation, but Jesus Christ is the same yesterday, to-
day, and for ever. To him therefore let us stedfastly
adhere, and in him let us encourage ourselves and
one another, on such a sorrowful occasion as that
which brings us together at this time.
Two doctrines naturally arise from this text,
I. That man and his glory are fading and wither-
ing. Alljlesh is grass.
II. That God and his word are overliving, and
everlasting. The word of the Lord endures. The
former of these will furnish us with matter of
lamentation, the latter of consolation ; and God
by his grace make both instructive, both to him
that speaks and them that hear.
I. That man and his glory are fading and wither-
ing. We may truly say. This day is this Scripture
fulfilled before our eyes, as we have heard so have
we now seen, All flesh is as grass, and that grass
withers. Nay, all the glory of man, all that which he is
most valued and admired for, is as the flower of the
grass, and that flower fadeth and falleth away.
1. Every funeral proves that all flesh is as grass,
and that that grass withers. The body is here called
flesh, because as flesh it is apt to putrify, it has no
consistence, nor can any confidence be put in it;
flesh is continually wasting, and would soon be
consumed if not continually supplied, and, there-
« Luke xz. 16.
i iobn Ui. 30.
b John i. 33.
John V. 3A.
3 T
c Luke ili. I&.
f 1 John i. 1.
g Dan. Ix. 36, 97. h Heb. vii. &
k Heb. Tii. S3.
i Heb. Tii. l&, S8.
1 John 1.7, 8.
1010
A SERMON ON THE DEATH
fore, from it rather than from the bones (which
without the flesh are a skeleton, and the very image
of death) the living body has its denomination.
Flesh is sometimes put for the cormption and sin-
fulness of our nature, to which our frailty and mor-
tality are owing : The body t> dead because of Wn,
and therefore it is iitly called flesh when it is spoken
of as withering.
Allfleih is grasSy that is,
(1.) It is weak, and low^ and little as gpnss. Man-
kind is indeed nnmerous as the grass of the field,
multiplies, replenishes, and covereth the earth ; but
Kke grass, it is of the earth, earthy, mean, and of
small account. Alas, the kingdoms of men which
make so great a noise, so great a figure, in this lower
world, are but as so many fields of grass compared
with the bright and glorious constellations of stars,
made up of the holy and blessed inhabitants of the
upper regions. Man in his present state looks great,
when set in the scale against the beasts that perish ;
but very little, yea, less than nothing, and vanity,
when compared with the angels, and spirits of just
men made perfect.
Proud men think themselves like the strong and
stately cedars, oaks, or pines, but they soon find
themselves as grass, as the grass of the field, liable
to be nipt with every frost, trampled on by eveiy
foot, continually insulted by common calamities of
human iife, which we can no more resist or guard
ourselves against, than the grass can secure itself
from the fatal blast, when the wind passeth over it,
and it is gone.
(2.) It is withering, and fading, and dying as
grass ; having both its rise and maintenance out of
the earth, it hastens to the earth, and retires to its
root and foundation in the dust. It soon withers,
and is gone ere we are aware. In the morning,
perhaps, it is green and g^wing up, its aspect
pleasing, its prospect promising ; but when we come
to look upon it in our evening work, we find it cut
down and withered. Nay, the grass upon the house-
top, which seems advanced above its fellows, and
proud of its advancement, withers first, and is least
accounted of, withers before it grows up, and never
fills the mower's hand ; as if the nearer it came to
the habitations of men, the greater impression of
frailty it received, and the plainer instruction of
frailty it gave.
If it be not cut down by disease or disaster, it will
soon wither of itself; it has in it the principles of
its own corruption.* Age will certainly wither it,
and it shall not return to the days of its youth ; it
will be withered in the grave, there it will be min-
gled with, and not distinguished from, common dust
The bones will there be unclothed presently, and
the poor remains of this withered grass the worms
• MoTB ula falttMf quanhila uM keminim rtfrpMciiAi.— Death only
diaeovera the feebleness of the human (hime.-/«v.
shall feed sweetly on. Let but the earth open bet
bosom a little, and it will appear like Ezekiel's
vision, a vaiieyfuU of dead and dry bones ; very mnif
they are, and lo, tftey are very dry :*" bat see, with an
eye of faith, what they shall be shortly ; these dry
bones shall live, and shall again be clothed aod
covered, not with corruptible flesh, bat with incsor-
ruptible, when what is sown a natural body shall
be raised a spiritual one.
Is all flesh grass ? all, without exception of the
noble, or the fair, the young, or the strong, the well-
bom, or well-built, the well-fed, or well-bred ? b
all grass, weak and withering?
[1.] Then let us see ourselves to be grass ; and
humble and deny ourselves. Is the body grass!
Then be not proud, be not presumptuous, be not
confident of a long cOntinuanoe here ; forget not
that the foot may crush thee. Am I grass ? Then 1
must expect to vrither, and prepare accordingly, aod
lay up my portion and happiness in none of the
delights and accommodations of this animal life,
which will all wither and perish with it, but in
something suited to the nature of an immortal soal,
and which will last as long as it lasts. Am I grass I
Then I may wither suddenly, and know not how
soon, and therefore must never be secure, nor ad-
journ the necessary preparations for my remoTa)
hence to any further day ; but what I do, must do it
quickly, before I wither, and it be too late. Grass
falls ; let me not be such a fool as to lay ap my trea-
sure in it Stars fall not ; let me therefore be so
wise as to lay up my treasure aboYe them, wberr
neither moth nor rust corrupt
Is the body grass? Then let us not indulge it too
much, nor bestow too much time, and care, and pains
about it, as many do, to the neglect of the better
and immortal part. After all, we cannot keep it
from withering, when its day shall come to fall;
let us, therefore, be most solicitous to keep the sool
from perishing, and to get that nourished up to life
eternal ; for that labour will not be in vain, but wilt
turn to a good account.
[2.] Let us see others also to be as gvus^ aod cease
from man, because he is no more than thus to be
accounted of. If all flesh be grass, then let us not
trust in an arm of flesh, for it will soon be a withered
arm, and unable to support and protect as ; aixi
they who make it their arm, will be like the beatb
in the desert, destitute and dejected. Grass is too
short, too slender, to lean upon : the Egyptiaos are
flesh, and not spirit, and therefore they shall help
in vain. Let the Rock of Ages then be oar stay, and
let our hope always be in the Lord our God.
This is given also as a reason why wc shoold not
be afraid of the power of man, when it is most
threatening, so as by it to be either driven from oor
m Eaek. xxzvii. 2.
OF DR. SAMUEL BENION.
ion
duty, or discoaraged and disquieted in it: Who art
thoUf what a fool, to be itfraid of a man, that cannot
only do no more but kill thy body, (which is our
Saviour's argument,) but must himself die, and the
son of man, that shall be made as grass? Sure, thou
forgcttest the Lord thy Maker, whom thou oughtest
to fear, and on whom thou hast all imaginable en-
couragement to depend : if he be for thee, what can
a handful of grass do against thee?
Let this consideration also moderate our affections
to all our creature comforts and enjoyments : If we
set our hearts upon them, when they wither, where
are we? What was too well beloved, will then be
too much bewailed ; and the flowers that are laid in
the bosom, or much smelled to, will soonest go to
decay. Let those, therefore, who have yoke-fellows,
children, and friends who are dear to them, take
heed of making them too dear ; but labour to be as
though they had none, because they are all grass,
whose time is short, and the fashion of which pass-
eth away.
Thus let this be read as the inscription on every
grave, even the graves of the common people ; let
this be heard as the voice of every funeral knell,
All JUsk i* grass. But,
2. Sach a funeral as this we are now solemnizing,
goes further into the text, and proves likewise, that
all the glory of man is as the flower of grass, the
beauty or yerdure of it, and that that flower falleth
away. If the grass wither, it follows of course,
that the flower thereof falleth away ; so that the
Ethiopic Tcrsion reads the text. When the grass is
dried the flower thereof is shaken off. Life indeed
may survive its beauties and joys, but take away
that, and those fall of course.
We are now to consider, not common men, but
men of distinction, and to see them withering and
falling; which will bring us closer to this sad occa-
sion. And here,
(1.) Let Qs inquire. What is the glory of man in
this world ? and what of it may be found in the
character of that man, that son of man, whose death
we are this day lamenting, and whose mortal part
we have just now laid in bed ?
There is indeed a glory of man, which is coun-
terfeit, and mistaken for glory ; Solomon says, For
men to search their own ghry, is not glory, Prov. xxv.
27. The glory men commonly pursue and search
for, is no glory at all ; it is nothing to the weight, the
snbstantial weight of glory, which all who are
governed by the principles of divine revelation set
their eyes and hearts upon ; yet, because it is taken
for gkvy, and is courted and caressed accordingly,
we mast not pass it over without observing, that that
also withers and falls away, as the flower of the
grass, and leaves those ashamed of their pride, and
Matt. xzUi. 37.
3t2
o Luke xi. 44.
confidence, who called it glory, depend on it, and
have nothing wherewith to balance the loss of it
Is beauty and comeliness of body the glory of
man? So they pass with some, who judge by the
sight of the eye ; but at the best, they are only the
goodliness of grass ; they are deceitful, they are vain,
they are a flower which death will certainly cut
down: and commonly it is withered first: either
time, or the end of time, will change the counte-
nance ; either wrinkled age, or pale death. Look
into the coffin and tell me, where is the rosy cheek,
the ruddy lip, the sparkling eye, the charming air,
and all the delicate features : they are all cut ofi",
like the foam upon the water. The bubble is broke,
and as the prophet speaks, Instead of sweet smell
there shall be stink ; and instead of well set hair bald-
ness. We should therefore make sure the beauty of
grace, the hidden man of the heart, which neither
age nor death will sully.
Is wealth the glory of man ? Laban's sons thought
so, when they said concerning Jacob, Of that which
was our father's hath he gotten all this glory. Gen.
xxxi. 1. But this also is a fading flower; riches
make themselves wings, and sometimes flee away from
us. However, when we take wing, we must be
stripped of them, and go naked out of the world, as
we came naked into it.
Is pomp and grandeur the glory of a man ? That
also withers away : they who are advanced ever so
high must come down to the grave, and their glory
shall not descend after them. Great names and
titles of honour are written in the dust. And if
after death they be written on the dust, yet how is
the inscription reproached by that which lies under!
Pompous sepulchres, like the whited ones our
Saviour speaks of, appear beautiful outward, but
within are full of dead men's bones,** which yet they
who go over them are not aware of.**
Let us therefore be dead to these glories, not value
them, nor ourselves, or others, by them, in compari-
son with spiritual glory ; let us not envy those who
have these glories, nor fret at our want or loss of
them ; but always look upon them with a gracious
and generous contempt and indifference, as those
who know better things, and hope for a far more
exceeding and eternal weight of glory, a glory that
fadeth not away.
But besides these glories of men, which they who
are wise can humbly put a slight upon, there is a
glory, which is in this world truly the glory of man,
and which they who are vdse justly put a value upon ;
and yet that, as to its bright reflections upon this
world of ours, withers and fades, and falls at death
as the flowers in the grass. The continuance of the
best gifts is in the other world, when they are trans-
planted thither, not in this.
p BiBtt vi. 39, 30.
1012
A SERMON ON THE DEATH
The flowers in the grass are most pleasant to the
eye, and most taken notice of; those are the pride
and pleasures of the spring. Solomon in all his
glory was not arrayed like that part of the grass of
tiie field, which to-day is, and to-morrow is cast into
the OYcn.p Yet the flower fades and falls away
before the rest of the grass does, and the fairest is
first cropt The choicest fruits keep the worst ; and
that we are least sure of, which we think we have
reason to be most fond of. Witness this funeral.
We have left in the dust, not only grass, but the
flower of the grass ; one who had very much of that
which is really the gloiy of a man in this world, and
was thereby distinguished and endeared. It is one
of the lilies of the field that is withered in our hand,
and dropt out of it Give me leave to show you in
some instances what I think there was in him that
was really the glory of a man, that yon may duly
lament his fall, and be affected with it
[1.] Is a large capacity of mind the glory of a man?
That he was blessed with above most I have known.
Every soul is upon some account called the great
soul of man ; so high is it advanced above the beasts,
and so nearly allied to the world of angels : but that
soul which is now retired from the world, was in a
peculiar manner a great soul ; it was an extraordi-
nary genius that presided in it, piercing in its
searches, quick in its perceptions, and vastly ex-
tended to take in a great multitude and variety of
ideas. God gave to him much of that largeness of
heart which he gave to Solomon, that is, untdom and
understanding exceeding mueh,'^
Those who knew him well, and sat down under
his shadow, could not but observe in all his per-
formances, both sacred and learned, such a compass
of thought, and copiousness of expression, as showed
him to have an uncommon constitution of mind,
formed for something great, and likely out of its
abundance to enrich many : it was a soul too great
indeed to be long confined to a body, and pent up
in a house of clay, which is such a cloud upon the
prospects, and such a clog to the elevation, of a mind
thus raised and enlarged. His soul, I confess, has
sometimes seemed to me fluttering and struggling to
get clear of its cage, and longing to fly above the
earth in the open firmament of heaven, to remove to
the glorious light and glorious liberty of the chil-
dren of God ; ambitions to see that which is within
the veil, and which cannot be seen in this land of
darkness and mistake ; where, at the best, we
know but in part, and prophesy but in part, and
must be content to do so, till that which is perfect is
come.
[2.] Is learning to be reckoned the glory of a man ?
It is certainly so ; for it is the elevation of that part
of man which is most his honour : and the dust of a
learned man we have now been mingling with the
p Matt. tL aoTaoi
common earth. His soul (that great and stately room)
was. richly furnished with all manner of precious
things, and there was no reason to complain either of
confusion or of emptiness in it; it vras neither
bare walls, nor set about with toys.
How early he began to gather, in the days of his
youth, (and manna must be gathered in the morning,)
we who knew him then, well remember ; and were
pleased to observe what great and good preparation
he made for the temple, and the service of it ; what
a noble ofiering of dedicated things he brought int»
it, when he devoted himself to the work of the minis-
try ; what a full stock he began to trade with, and
how well able, with the good householder, to bring
out of his treasury things new and old.
And while he has been trading with this stock, he
has been manifestly adding to it ; for there is who
scatters, and yet increases ; who scattera, and so in-
creases. He sat not down content with what he had
attained to, but was still eager and vigorous in the
pursuit of knowledge, still pressing forward ; and
how greatly God prospered him in those parsnits
they know very well, who for some years past have
been under his tuition, and have lighted their candle
at his taper ; and to all others also that conversed
with him, it recommended him as a lovely and plea-
sant flower, though the treasure being in an earthen
vessel, it was but a flower of the grass, now withered
and fallen away.
That part of his education which he had in the
university of Glasgow, he often reflected npon with
a great deal of pleasure ; and took all occasions to
mention with honour the learned professors at whose
feet he sat there, and the great advantages he had
by their instructions ; which I thought myself ob-
liged to take notice of, both in justice to them whom
God made blessings to him, and to his praise like-
wise, that he always retained a grateful remem-
brance of those who were iht guides of his youth.
It was a great refreshment and encouragement to St
Paul, to hear that those whom he had had the teaching
of, had good remembrance of him always, and that
he was not out of mind when he was out of sight
[3.] Is tenderness and homility, modesty and
sweetness of temper, the glory of a man ? They are
so, and therefore we call compassion by the name of
humanity, as if there were nothing that did better
become a man than that, nor were more his orna-
ment ; this is true manhood, though another dispo-
sition, very different from it, commonly goes ander
that name. The roost mild are really the most manly.
While the fierce show themselves brutes, the gentle,
and easy to be entreated, show themselves men.
And this glory of a man was one of the glories of
that man we have now parted with, and it made him
a flower above the common grass. On the humble
in spirit God looks with particular regard, and so
q 1 Kings iv.S».
OF DR, SAMUEL BENION.
1013
sboold we. How often has he expressed to roe such
a diffidence of himself, and sach a mean opinion of
his own ahilities, and all his performances, as has
really been an hinderance to his cheerfulness, and
sometimes to his usefulness ! I have seldom heard
him speak of any thing he did, but as one a^^hamed
of it, though he was, as much as most, a workman
that needed not to be ashamed. Such an humble
sense as this of our own defects, will contribute
much to Oar improTcment. Those who never think
tbey do well enough, will be striving (and not in
i-ain) to do better; while those who always think
they do well, are in danger of doing worse.
I have likewise observed in him a most tender
concern for others, and for their comfort, and a care
tbat all about him should be easy and pleased ; his
conversation was as endearing as it was edifying :
herein he aimed to follow the great apostle, who
made himself the servant of all, and became all
things to all men, that he might recommend religion
to their good opinion ; and a greater than he, for
even Christ pleased not himself, but taught us by
his example, as well as by his doctrine, to deny
oorselves.
His compassion for the sick and pained, the poor
and needy, was tbat which first put him upon the
study of physic, as his vaptpyov — hi* hy-business, in
which how serviceable he was to the sons and
daughters of affliction, and how sensibly he sympa-
thized with them, many who have been the better
for it will witness. Bowels of mercies well become
the elect of God, who are holy and beloved.
[4.] Is the faithful discharge of the ministry of
the gospel the glory of a man ? It is so, and it was
his glory, and made him one of the flowers of the
grass, a sweet savour to God in them who are saved
and in them that perish. This earthen vessel, which
is now broken and laid aside, had a treasure lodged
in it of inestimable value, even the light of the
knowledge of the glory of God in the face of Jesus
Christ.
What greater glory can a man have on this side
heaven, than to be employed as an ambassador for
Christ, and an angel of the church, and to obtain
mercy of the Lord, to be found faithful in that
embassy, in that ministration. We have all the
reason in the world to humble and abase ourselves ;
bat the office we are in we have reason to magnify.
Let none be ashamed of it, but those who are a shame
to it : then indeed we may blush to think that we
are called by so worthy a name, when we walk un-
worthy of it, otherwise it is a high, because a holy,
calling.
It is now about eleven years since, with an exem-
plary serioasness and humility, he laid his hand to
that plough, immediately upon the death of my
honoured father, who had been one of the guides of
his youth ; how hardly he was persuaded to succeed
him, and how modestly he preached his first sermon
on Elihu's apology, Days should speak, and the nml-
titude of years should teach wisdom, I well remember.
How can I forget that ingenious and judicious con-
fession of faith, which he made- some time after at
his ordination, and with what a clear head, and fixed
heart, he then solemnly devoted himself to the service
of God in the work of the ministry, and with such
a diffidence of himself, as was really a presage of
something great ; for before honour is humility.
How abundantly he laboured in the work of the
Lord, and what pains he took in expounding, cate-
chising, praying, preaching, visiting, as well as
studying, many here can witness. I wish his dust
were not a witness of it, fearing that his close appli-
cation of mind to his work, his indefatigable prose-
cution of his several designs to do good, together
with the tenderness of his spirit, and the too deep
impresflons which his cares and griefs made upon
it, contributed to the shortening his days. They
talk of some who live fast, who hasten their own
deaths by their intemperance ; but truly, those who
live ill, cannot be said to live fast ; for they do not
live at all to any purpose, they do not the work of
life, nor answer the ends of it : rather say, they die
fast ; for those who live in pleasures are dead while
they live.' But here was one who did indeed live
fast, did spend and was spent i^ the business of
life, and gave this reason why he took so much pains
in his work, because he thought he had but a little
time to be working in. His heart seemed to be much
set on that Scripture, and it is not long since he
preached upon it on occasion of the death of a
worthy good friend of his at Whitchurch, / must
work the work of him that sent me while it is day; the
night comes when no man can work,
[6.] Is great usefulness the glory of a man? and
a delight in doing good? No doubt it is so: it was
the honour of our blessed Saviour himself, and is
mentioned as one of the proofs of his divine mission-,
that he went about not only working miraoles, but
doing good ; and it was the honour of our deceased
brother, in his low and narrow sphere, and accord-
ing to the grace given to him.
Besides the labours of his ministry ,whatpains did he
take for some years of late in the education of youth,
for which God had every way wonderfully qualified
him, and what pleasure did he take in those pains,
because he had reason to think he did good that
way, not only to the few that he taught, but to the
many who hereafter might be taught by them. And
there are those who, I hope, viill, while they live,
bless God for him, and for his happy care in that
part of his work, in which he was as in his element,
» I Tim. V. e.
1014
A SERMON ON THE DEATH
and by the fraits of which, being dead, he will yet
speak.
And his spending his spare hours in caring for
and ministering to the sick, and so doing good to
the bodies of others, (perhaps to the prejudice of
his own,) was a further instance of his delight in
being useful, and a benefactor to mankind. And
who is he that will harm us, or can, if we be thus ra
ayaBu lufifirat— followers of him that is good* and doth
good, in his goodness and beneficence ?
Well, here is the glory of man, of this man ; let us
be ambitious of this glory, and not of vain glory.
See true honour in the paths of wisdom and virtue,
and seek it there. This is honour that comes from
God, and is in his sight of great price. • He who in
humility, sincerity, and holy love and charity, lays
out himself to serve Christ and his generation in his
place, shall be accepted of God, which is what he
aims at, and over and above, shall be approved of
all wise and good men.
(2.) Having seen this flower flourishing, we are
now to see it withering, and the glory of this man
fallen away ; the black and dark side of that cloud
which we have been taking a pleasant prospect of
the bright side of. As to himself, this glory is not
fallen, is not lost, is not stained, is not touched by
death ; it is not like worldly honour, laid in the dust,
and buried in the grave : no, this flower is trans-
planted from the garden on earth to the paradise in
heaven, where it shall never fade, nor fall away, nor
ever so much as close, or hang the head. This that
was a star in the right hand of Christ, a star .that
helped to show the way to Bethlehem, though with-
drawn from our orb, shines as the sun in the firma-
ment of the Father ; shines to himself, to his Mas-
ter, and the world of holy angels and glorified
saints. This great soul is there filled, its capacities
vastly enlarged, and yet replenished ; his learning
is there completed ; his searches after knowledge
all crowned, and all his longings satisfied ; he who
knew but in part, and prophesied but in pari, and
was lamenting the deficiences of both, has now at-
tained to that which is perfect, and that which is in
part is done away, he having no more occasion for
it. The candles are put out when the sun rises.
His graces are perfected too, and all the remainders
of corruption done away. Whatever men say, there
are no consummate virtues on this side heaven, nor
any finished man. The great good work in this world
is in the doing. In the New Jerusalem it will be
said, It is done.
But it is his usefulness that we want, that is it
which we bewail the loss of ; as to us and the world
we are yet in, this grass is withered, this flower is
faded and gone, this star is fallen. The works of
good men follow them, but they forsake us, and we
• 1 Pet. iii. la
are deprived of the benefit of them ; and thei^ore,
however in love to them we may see some cause to
rejoice, for they are better where they are than
where they were, yet as to ourselves, we aie losers
by it ; nor can we say of good ministers what was
true of our Master, that it was expedient fw us that
they should go away. No, their abiding in the flesh
would certainly be more profitable for us. Onr Savi-
our considered that, when he said, conoeniing his
disciples, 1 jpray not that thou shouldesi take tkemaut
of the world.
This is the lamentation thereof, and shall be for
a lamentation, that we have lost one whose continu-
ance with us would have been a great blessiDg to
our dark world. Over him we may moam in the
ancient forms of mourning. Ah, my brother ! Ah^ my
lord! and Ah, his glory !^ The flower we were
pleased with the enjoyment of, we are now pained
for the withering of ; lehabod, where is the glory of
it ? It is gone, it is fallen away.
[1.] We have lost an eminently good and mefal
man, and one who was by the liberal hand both of
nature and g^ce, that is, the God of nature and the
God of grace, made truly valuable and desirable.
You of this congregation have lost a faithful guide
in the things of God, an interpreter, one among a
thousand, a master of your assembly, whose words
were as goads to quicken, and as nails to fasten.
May that fruit of them remain among you now he
is gone. One whose profiting appeared onto all
men, and who was likely to have been yet more
and more serviceable to your faith and holiness, and
longer the helper of your joy ; who was far from any
thing that savoured of faction or party-making, but
was entirely governed by principles of catholic cha-
rity ; in the essentials of religion zealous, in things
indifferent, and which are controverted among the
wise and good, moderate ; in both conscientious.
The loss his pupils have of him I cannot express,
nor they neither, so admirably fitted was he writh a
head and heart to serve them. What a tender con*
cem he had for them and their welfare, was very
evident, and how much he laid to heart the death of
two of them who were very hopeful a little after he
came to this town, and how long the impressions of
that affliction stuck by him, those about him ob-
served. They having been so dear to him, I hope
his memory will always be precious to them, and
they will not only do him honour at his death, by
lamenting their loss of him, but do him honour after
his death, by a diligent building upon the founda-
tion he laid.
We who are ministers have lost one who was vety
much our ornament and strength, and likely to be
more and more so, and that is come upon us which
St Paul dreaded in the death of Epaphroditus,
t Jer. xsii. 1 8b
OF DR. SAMUEL BENION.
1015
Sorrow upon sorrowj"^ of this kind, we are hrok^
with breach upon bretteh.
As for hiA near and dear relations, when I €onie
to pat my seal into their stead, I mast say, neir
hurt knows its own bitterness ; bnt a stranger cannot
pretend to deacribe it Call them Mara, for the
Almighty hath dealt very bitterly with them,^
[2.] We have lost him in the midst of his days, in
the midst of his nsefalness, when he had not reached
quite half way to that period of human life which
Moses long since fixed at seventy. This is a veiy
fjejki aggravation of onr loss, and makes the bar-
then lie very heavy npon ns. When God woald
make the land tremble, and every one monm, he
threatens that he will caose the san to go down at
noon ; and so darken the earth in the clear day.
This is our case ; here is a san gone down at noon,
eclipsed in its meridian lustre ; a valuable life, to
oor great surprise, cut off abruptly, without the
previous notice of age, or any chronical distemper.
At night the sun knows its going down, and we
expect it ; we are none of us so ignprant as to count
upon an eternal day within the horizon of time ; but
till night we think ourselves sure of tl^e sun. What
a confasion is it to us then if it go down at noon ! So
QDcertaln are all our enjoyments, and ao little do
we know what a few days may bring forth concern-
ing us or them, even the dearest
We looked that this had been he who should long
have been a burning and shining light among us ;
that be should long have strengthened our hands,
and adorned our interest, and that we and oars
should have reaped much fruit from his labours;
SQcb a workman we hoped might have been an in-
strument of gathering in a g^eat harvest of souls to
Christ, might have been a spiritual father to many
children, nay, to many fathers; but our expecta-
tioDs are dashed, and laid in the dust We looked
for Ught, but behold obscurity ; we forgot that the life
we valued so was a vapour, which, as it proves,
appears for a little while, and then vanishes away,
and leaves us astonished. We said. Surely this life
shall comfort us, concerning our work, and the toil
of our hands ; but behold his death does so much
the more afDict us. We were exceeding glad of the
l!;oard, and said, under its shadow we shall live, but
little thought it would so soon have withered ! Lord,
vkttt is man at his best estate ?
[3.] That which yet further aggravates our grief,
is that we have few such left behind. I know God
has the residue of the Spirit, apd can out of stones
raise up children unto Abraham. But which way
to look for such men as these, we do not see. Here
is a breach made, and what prospect have we of the
repair of it? Our hands are weakened, and who
shall strengthen them? A gap is made, and who
a PhU. U. 97.
shall fill it up? Jehovah-jireh— /ef the Lord provide
for us ; for how to provide for ourselves we know
not We have too much reason to renew the pro-
phets complaint. Woe is me, for I am as witen they
have gathered the summer fruits ; my soul desired the
first ripe fruits ; but alas ! where are the clusters ?
It is the Lord's doing, and we must acquiesce in it :
if we must be emptied and brought low, his will be
done. Let us now fall into the hands of the Lord,
for his mercies are great ; but let us not fall into the
hands of man, 2 Sam. xxiv. 14.
(3.) Let us, in the next place, inquire what is
onr duty now we are lamenting the fall of such a
flower of the grass, that we may sow in these
tears.
[1.] Let us be deeply humbled for our sins, which
have provoked God thus to contend with us; into
this channel let us turn our tears, and then they will
turn to a good account Sorrow for sin is that godly
sorrow which is not to be repented of. O that the
providence of this day might have this good effect
upon us, to open springy of repentance in us, that
we may look not only on our dying Master, but on our
dead and dying ministers, and mourn. Ministers are
sent, by the labours of their lives to be the death of
our sins, to bruise the head of those old serpents, as
instruments in Christ's hand. Is this work done? Is
sin crucified and mortified in you? If not, sin is the
death of your ministers,who should have been its death •
Your unmortified lusts are the greatest mortification
to your ministers ; it is sin that silences them ; it is
sin that slays them ; perhaps efficiently, at least to
such a tender spirit as this was, people's unprofit-
ableness, and unsuitable walking, saddens their
ministers' hearts, and perhaps does more than you
are aware of to the shortening of their days. If we
improve not the advantages we have by a powerful
lively ministry, it is just with God to deprive us
of it
O think the worse of sin for this, and resolve never
to be reconciled to it ; lay the axe to the root of that
mischievous thing, which separates between you and
so much good. Is there any of you in an uncon-
verted state ? Return to God now in compliance with
the call of this providence. Have any of you been
hitherto cumbering the ground? Now at length
begin to bring forth fruit, lest all the dressers of the
vineyard be removed, the rain withheld, and you
laid under the curse of barrenness, the just punish-
ment of the sin of barrenness.
[2.] Let us by prayer and universal reformation
go forth to meet the Lord in the way of his judg-*
ments, and stand in the gap to tarn away his wrath,
that he may not make a full end. If you have any
interest at the throne of grace, improve it now : let
your closets and families witness for you, that you
« Ruth i. 90.
1016
A SERMON ON THE DEATH
are of those whose hearts tremble for the ark of God :
O lift up a prayer for the remnant that is left, that
it may yet be left and increased. At such a time as
this God wonders if there be no intercessor ; which
in another place is thus expressed, He wonders if
there be none to uphold ; which implies, that those
who intercede on the behalf of the declining inter-
ests of God's kingdom, do really uphold them, and
help to recover them. O pray that God would pour
out a double portion of his Spirit on those who sur-
vive ; and if the Spirit be but poured out upon us
from on high, even the wilderness will soon become
a fruitful field for all this.
And if you would have your prayers effectual,
you must return to him who smites you. For God's
sake, for precious Jesus's sake, for your own souls'
sake, for your dear ministers' sakes, if you love
them, and would keep them alive, if you would
comfort them, and reap the comfort and benefit of
their labours, leave your sins ; amend what is amiss
in your hearts, and lives, and families ; be reformed
by this.
The death of good ministers is not a judgment
upon them, it is their gain, the happy period of their
toils and griefs. They rest from their lahoursy and
are entered into the joy of their Lord ; but it is a
judgment upon you ; it is your loss, and should be
your grief. To you therefore, O men, I call, and my
voice is to the sons of men : O that you would hear
the voice of the Lord's controversy, and answer the
intention of it, which is to part between you and
your sins.
[3.] Let the withering of this flower be a season-
able conviction to us of the vanity of this world.
Let it help to take our hearts off from it, and awaken
us to think of leaving it. Let us learn to cease from
man, from such men, for even their breath is in
their nostrils, and not raise our expectations too
high from them. Are swch flowers as these withered^
the choicest flowers that grow on this earth ? And
shall we expect happiness and satisfaction in any
thing under the sun, in any thing that springs out of
this earth, or is found in it ?
When such a one dies in his full strength ; one
who was so likely to live, and live to good purpose ;
why should we count upon many years to come, or
think of death as a thing at a distance ? If the flowers
be thus withered and cut down, let the weeds ex-
pect to be plucked up : for if this be done in the
green trees, what shall be done in the dry ? If the
fruitful flourishing trees be removed, let us who
cumber the ground, not expect to stand long. The
Lord awaken us all, by this and the like providences,
to consider our latter end, and to make necessary
preparations for it with all diligence.
. [4.] Let this providence help to endear heaven to
us, and draw up our hearts and affections thither.
The glory even of the saints in this world, is as the
flower of the grass, withering and fading ; but it ii
not so in that world, where they are crowned with a
far more exceeding and eternal weight of glorj.
They are not there as the flower when it shooteth
forth in its weakness, but as the sun when be goes
forth in his strength. Converse moch with that
world, frequently contemplate that glory, till by the
Spirit of the Lord yon be in some measure changed
into the same image, even the image of the hea-
venly.
I believe your ministers were very dear to yon ; let
them be so still. Though while they were <H>ntinued
to you, they were more yours than they are ; yet now
they are gone to heaven, they are far more exc^ellent
than they were, more wise, and more holy, and every
way better. Believe this, and love them, and long to
be with them. Think whither they are gone, and let
your hearts by faith, hope, love, and holy devotion,
follow them to the things which are above, on which
as Christians we are to set our affections. To the
upper world their nobler part is removed cut efike
bodyy thither let ours attend them while in the body.
Think where they are, and sit with them in heavenly
places ; keep up a spiritual communion^ not only
with the innumerable company of angels, but with
the spirits of just men made perfect, to whom, as
believers, we are already come. Think what they
are doing, and join with them, as well as yon can,
by your humble, thankful praises of him that sits
upon the throne^ and the Lamb. As we pray, so let
us endeavour, to do the will of God on earth, as the
holy angels and blessed saints above are doing it.
Think of the joy they have entered into, and let it
make death desirable to you, that if in life yoo follow
them, who through faith and patience are gone to
inherit the promises, yon shall at death remove to
them : let the death of your dear friends and minis-
ters, make you think with desire and pleasure of
that removal.
And here I cannot forbear transcribing some ex-
pressions of that blessed martyr St. Cyprian, which
have sometimes much affected me, and are much to
the same purpose with this head I am upon, and
therefore I shall not translate them. Ampleetmnur
diem qui assignat singulos domicilio suo, qui nos ist-
hine ereptos et laqueis seeularibiu extUos paradiso
restituit et regno ealesti — Let us embrace the day
which assigns each to his habitation^ which takes wis from
these earthly snares, and gives us to paradise and the
heavenly kingdom. Quid non properamus et curri-'
mus ut patriam nostrum videre, ut parentes salutarcy
possimusi Magnus illic nos carorum Humerus ex-
spectat, frequens nos et copiosa turba desiderat : jam
de suA immortalitate secura, et adhue de nostra m-
columitate soUicita. Illic apostolorum glariosus cho-
rus ; illic prophetarum exultantium Humerus — Wkat
speed we make, when the object is to see our country t or
to salute our parents ! An immense muUiiude of dear
OF DR. SAMUEL BENIGN.
1017
friends uwmii our arrival^ secure themselves of their
ovH immortality^ and anxiotts only for our salvation.
There is the glorious company of the apostles ; there
are the exuUinff prophets. Ad hos,fratres dilectis-
timif ovidA enpiditate properemus, ut cum his cito
esse possimusj ^c. — To these, beloved brethren, let us
hasten with all possible expedition, Serm. 4. De
Mortalitato.
II. Though man and glory are fading and wither-
ioj?* yet God and his word are ever-living and ever-
lasting. Ministers die, bat the word of the Lord
endnreth for ever. The word of the gospel, that last
revelation, after which we are to look for no other,
does not change, shall not cease, till the mystery of
God shall be finished. The glory of the law was
done away, bat that of the gospel remains. The
glory of ministers falls away, bat not the glory of
the word they are ministers of. The prophets, in-
deed, do not live for ever, bat the words which God
commanded them did, and will take hold, as words
qaick and powerful. On such a sad occasion as
this, it is very seasonable to consider, that the word
of the Lord endures for ever ; that is,
1. There is in the word of the Lord an everlasting
rule of faith and practice for as to be ruled by ; so
that oar religion shall not die with oar ministers,
and therefore should not: in the word it will still
live, and therefore must still live with as.
(1.) It is onr comfort, that Christianity shall not
die with oar ministers, nor that light be buried in
their gnves. Were the divine truths and laws in-
trusted with tradition, those invaluable treasures as
the world goes, would in time be lost, or wretchedly
embezzled. While religion passed in that way of
conveyance before Moses, men lived to be very old ;
jet that did not secure it, but it almost perished :
care is taken, therefore, now to preserve it in the
written word, and it is its effectual security, so that
it can never perish, neither shall any pluck it out of
oar hands. If we were all in our graves, our reli-
gion would be found in our Bibles, pure and com-
plete, and by that sure word of prophecy, a much
finner deed of entail than an uninterrupted succes-
sion of pastors, would be transmitted to the last ages
of time. Thus apheld, the throne of Christ shall
eDdnre for ever, and be as the days of heaven.
(2.) It is our duty not to let our Christianity die
vith onr ministers, but let the word of Christ, con-
tained in the Scriptures, still dwell in us richly, that
is still the same : when we have another minister we
have not another gospel, nor durst an angel himself
bring as any other. You see gospel ministers, like
the priests under the law, cannot continue by rea-
son of death, bat as Christ's priestly office by his
intercession in heaven, so his prophetical office by
his word and Spirit on earth, are unchangeable ; the
word of God lives and abides for ever.
The death of oar ministers should therefore make
us love our Bibles the better, and be more conversant
with them, for in them the Spirit speaks expressly,
speaks to as. Your ministers said no other things
but what are contained in the Scriptures ; blessed
Paul himself witnessed no other things but what
agreed with Moses and the prophets ; Christ himself
bid his hearers search the Scriptures ; that sacred
book you have to be your guide, if your teachers
should be removed into corners, into graves. Let
me engage you therefore, in God's name, to stick to
your Bibles, stick close to them ; consult the Scrip-
ture/ as your oracle, as your touchstone ; speak
according to this light, walk according to this rule,
and let its perpetuity engage you constantly and
unmovably to persevere to the end in your adhe-
rence to it. Does the word of the Lord endure for
ever ? Let it be in you a well of living water.
Yon profess to make the Scripture the command-
ing rule of your worship, and say, you cannot admit
any religious rites but what are there appointed;
but yoa contradict yourselves, and give the lie to
your profession, if you do not make the Scripture
the commanding rule of your conversation also.
Govern your thoughts, words, and actions by the
word of God, and not by the will of the flesh, or the
course of this world. As our religion may be found
in our Bibles, so our Bibles should be found in our
hearts and lives. Value and love a ministry that
will lead you into the understanding and application
of the Scriptures, for these will make the man of
God (both the minister and the Christian) perfect,
and thoroughly furnished both for every good word
and work.
2. There is in the word of the Lord an everlasting
fountain of comfort and consolation for us to be
refreshed and encouraged by, and to draw water
from with joy ; and an everlasting foundation, on
which to build our hopes. When we find that all
flesh is as grass, and even the flower of it witliers,
there is no comfort like this, that the word of the
Lord endures for ever. Hence let me recommend
strong and lasting consolation to those who are this
day lamenting their withered grass and fallen
flower.
(1.) With this, let me comfort the near and dear
relations of him that we now have parted with ; the
flower yon delighted in, and promised yourselves so
much from, is withered and fallen, and laid in the
dust ; but the word of the Lord endures for ever,
and that will never fail you ; the more you expect
from it by faith, the more you will find in it to your
comfort ; it is by the word that God comforts them
who are cast down ; and because it endures for
ever, they are everlasting consolations that are
drawn from it.
Let this comfort the aged parents ; they have the
word of God to be their stay, when this staff of their
old age is broken under them ; God will be better
1018
A SERMON ON THE DEATH OF BR. SAMUEL BENION.
to yoa than ten sons, than ten such sons, a God
all-safficient, a God that is enough.
Let the fatherless children, who are not yet capable
of knowing their loss, be left with the everlasting
Father, and be sore that the word of the Lord
endures for ever ; With thee the fatherless findeth
mercy, and the generation of the upright shall he
blessed.
Let the widow, the prophet's widow, trust in God,
and that word of his which endures for ever, the
comfort of that afflicted state. Thy Maher is thy
hushandf the Lord of hosts is his name, and he has
betrothed thee to him for ever, by a bond which death
itself cannot untie, in loving-kindness and tender
mercies. Let this be the comfort of the house of
mourning, though it be not so as in months past ;
though it be a beheaded, broken family, yet the
covenant of grace made with the house, and the
church in it, is well ordered in all things, and sure;
and let that be all the desire, for it is all the salva-
tion, 2 Sam. xiii. 5. and may be so improved in this
cloudy and dark day.
(2.) With this, let me encourage the students.
The Lord has taken your master from your head to-
day. I know you loved him dearly, and doubt not
but you truly lament the loss of him, and are ready
to say. My father, my father ! Your counsels are
ruffled and your measures broke by this providence ;
but remember, the word of the Lord endures for
ever. Study your Bibles, and you will find them
the best tutors ; tutors that will never die ; in them
learn Christ, and you have the best learning ; let
God's word be your delight and your counsellor,
make it familiar to you, and when you go it shall
lead you, when you sleep it shall keep you, when
yon wake it shall talk with you. Take God's
statutes as your heritage for ever, and let them be
the rejoicing of your hearts. Grow in Scripture
knowledge, and in the things of God ; speak Scrip-
ture language, accustom yourselves to it; that is
sound speech which cannot be condemned.
And for your comfort, the seed which serves the
Lord, among whom the word of the Lord endures,
shall be accounted to him for a generation. The
Lord God of the holy will never forget, will never
forsake, the sons of the prophets who adhere to him,
and are mindful of him. Be ye humble, diligent,
and faithful, and you will find God the same to you
that he was to him who is gone ; and the best are
no better than he made them ; you will find Christ
the same yesterday, to-day, and for ever. To him
I commend you, and to the word of his g^ace, which
is able to build you up, and to make you instru-
mental to build up others in holy faith to the hea-
venly kingdom.
(3.) Let me, with this, speak comfortably to this
poor congregation. These two things are come upon
thee, the death of two ministers ; two swiek minis-
ters ! Wherewith shall I comfort thee I What more
comfortable than this. That the word of the Lord
endures for ever T Yon have not lost that Too may
perhaps be tempted to think it is in vain to seek for
such helps, such helpers, any more ; yoa have pro-
cured some of the best, and God has lemoTed them
from yon, perhaps for the same reason that he once
and again lessened Gideon's army, becanse it was
too numerous for him to work by. God delights to
perfect strength in weakness ; he will secnre to him-
self a succession, and, I hope, to you t<M>. Bless
God for your aged minister who is yet continued to
you ; value him the more ; seek out for another in
the room of him that is gone, and God, I trust, will
send you one to be a helper of your faith and joy.
Let God's word endure for ever your guide, and it
will endure for ever your comfort Love the Scrip-
tures, make much of them, be daily learning your-
selves, and teaching your children, out of them.
Christ's scholars never learn above their Bibles,
while they are here under tutors and governors ; at
death they shall take their leave of them, and go
thither where there is no occasion for them.
4. Let us all, both ministers and people, comfort
oarselves and one another with this word : Allfeth
is grass ; but the Eternal Spirit is the life of oor
souls. The glory of man fades and falls away, hot
the glory of God-man does not : on his head shall
the crown ever flourish. The gloiy of the gospel is
the same ; and the crown of glory prepared for the
faithful, fadeth not away ; in these is continoance.
The foundation of God stands sure for all this, and
it is an everlasting foundation.
Let not therefore the atheists or profane, those
enemies of our holy religion, rejoice against as,
though we fall, though our gprass withers, and oar
flowers fall thus ; for though we sit in darkness, tbe
Lord shall be a light nnto us, an everlasting light,
and our God our glory. His word shall endure for
ever, though the ministers of it are lights that are
but a little while with us, and it is only for a season
that we rejoice in their light That never-failing
word is the firm and immovable rock upon which
the church is built, and therefore the gates of hell
cannot, shall not, prevail against it. While the
earth remains, the seed time and the harvest of the
world will continue; nay, heaven and earth shall
pass away, but the word of Christ never shall, not
one iota or tittle of it. Divine revelation shaill ride
out the storm of all opposition, and triumph over
the powers of darkness; shall not only keep its
ground, but gain its point; shall go forth conquer-
ing and to conquer, till the mystery of God shall he
finished, the mystical body completed, and the king-
dom delivered up to God, even the Father, that God
may be all in alL
A CONCISE ACCOUNT
OF THE
LIFE OF SAMUEL BENION, M. D.
He was bom in a coontry place in the cbapelry of
Wbicksal, in the parish of Frees, and connty of
Salop, Jane 14» 1673. His parents are still living,
very religioas good people, and of competent estate
in the world, and he was their eldest son who lived.
His mother was the daughter of Mr. Richard
Sadler, a worthy nonconformist minister, who was
tamed oat from Ludlow by the Uniformity Act, and
f pent the rest of his days in obscurity at Whicksal.
He died in 1675.
He was baptized by his grandfather, and called
Samuel, because asked of God, and devoted to him.
He gave early indications of a happy genius, and
a strong inclination both to learning and piety : and
even a child is hnown by his doings.
He began his grammar learning, and made con-
siderable progress in it with the schoolmaster at
Whicksal: bat in 1688, he was removed to the
free-school of Wirksworth in Derbyshire, to be
QDder the condnct and tuition of a very learned able
master, Mr. Samuel Ogden, with whom he continued
almost three years, till he was near eighteen years
of age, a much longer time than youths of his pro-
ficiency ordinarily continue at the grammar-school ;
bot be found the benefit of it, (as many who outrun
their grammar learning too soon find the want of it,)
for hereby he laid his foundation large and firm, got
l^eat acquaintance with the classic authors, made
his after-studies the more easy and pleasant, and
arrived to the felicity of speaking and writing Latin
with great readiness, fluency, and exactness.
lo 1691, he went to live with Mr. Henry at
Broad Oak, who employed him in teaching some
l^entlemen's sons who were tabled with him, and
directed and assisted him in his entrance upon his
academical studies. Here he discovered an extra-
ordiDaiy skill in the languages, and prudence much
above his years in the management of those who
were under his charge ; and Mr. Henry expressed
much satisfaction in his conduct, and a particular
kiudoess for him.
In 1692, he went to London, where he sojourned
about half a year with the Reverend Mr. Edward
Lawrence, and there had opportunity of hearing the
best preachers, and perusing the best books ; both
which he failed not to improve much to his advan-
tage. When he came down, he prosecuted his
studies alone at his father^s house with great appli-
cation. Surely few who have so great a stock of
learning have owed it, under God's blessing, so
much to their own industry, and so little to the help
either of tutors or of fellow-students. He beat it,
as we say, out of the cold iron ; and when it is so,
the excellency of the power is so much the more of
God.
In June, 1605, he went into Scotland to the
College of Glasgow, with a young gentleman or
two, whom he was intrusted vrith the conduct of.
Having furnished himself before with a good trea-
sure, and matter to work upon, the advantages of
that place, daring the year he spent there, turned to
a good account. Here he studied closer than ever,
sometimes not less than sixteen hours a-day, having
a little food bcought him to his study, and slipt not
any opportunity of improving himself in useful
knowledge.
His regent was Mr. Tran, whom he often spoke of
with great respect, and who had a particular affec-
tion for him, and while he lived kept up a corres-
pondence with him. The other learned men of that
university he also often took occasion to make an
honourable mention of. Mr. Jameson, History
Professor there, did likewise correspond with him.
That miracle of a man, who is quite blind, and has
been so from his birth, and yet, as appears by the
learned works he has published, a most accomplished
scholar, and very ready and exact in his quotations
of authors.
In May, 1606, he took his degree of Master of
Arts there, and then returned to his father's house,
where he would be near to Mr. Henry, under
whose ministry hf had been trained up, and now
1020
LIFE OF DR. SAMUEL BENION.
intended for some time to sit down for his farther
improvement.
But within a few days after he came home, Mr.
Henry finished his course, (June 2i, 1606,) to his
great grief and disappointment
The beheaded congregation presently cast their eye
upon him, as the most likely person to succeed Mr.
Henry, being one of themselves, and one who upon
all accounts promised well ; and they had reason to
think he would not be without honour, no not in his
own country. Without looking any further, they
unanimously made choice of him, and soon found
their expectations from him even out-done.
He was then about twenty-three years of age, and
had never preached, nor designed it quickly, but
wished rather to continue yet for some time a stu-
dent ; so that it was not without great difficulty that
he was persuaded to undertake the work itself;
pleading with the prophet, (Jer. i. 6.) Ah, Lord God,
behold, I cannot speak, for I am a child, especially to
undertake it there, and come in the room of such a
man as Mr. Henry ; this he was in a manner com-
pelled to, often saying he even trembled to think of
it. And truly, I think I never heard any man ex-
press himself with more humility and modesty, self-
diffidence, and self-denial, than he did on all occa-
sions.
But he plainly saw the providence of God calling
him to this work, and therefore he submitted, and
gave himself wholly to it. He lived at his father's
house, and preached at Broad Oak ; and all his per-
formances were such, that none had any reason to
despise his youth.
His great modesty would not suffer him to under-
take the sole charge of that congregation, and there-
fore he was backward to be ordained, and desirous
that the senior ministers of the neighbourhood would
come and administer the sacraments to them, which
they did for some time.
But in Jan. 1698, he was solemnly set apart to the
work of the ministry, by the laying on of the hands
of presbyters at Broad Oak, plehe prcesente — tit
the pretence of the people. And the confession of
faith which he made at that time is so remarkably
concise, that I think it worth inserting at large, and
the rather because we have so little of his remaining
in our hands. It is this :
" Being obliged to confess my faith, I humbly
crave leave to do it in that method which hath been
of singular use to me in confirming of it.
First, then, I cannot but be persuaded, that in
this earthly tabernacle, my human body I mean,
dwells an immortal soul, conscious to itself that it
had a beginning, and must needs proceed from a
Father of spirits.
I do therefore, in the next place, firmly believe
that there is a God, that is, an Almighty, All-wise,
All-good Being, all whose works must needs origi-
nally be both like him, according to the capacity of
their nature, and worthy of him.
But sad experience hath effectually taught me*
that I am naturally an unholy, impure, perverse
creature ; an ignorant, obstinate, selfish being : I
cannot but conclude, therefore, that I am degene-
rated, and no such thing as I was when I came out
of my Maker's hands.
I am satisfied, that I cannot restore myself, that
no creature can restore me, and that the work of
restitution being such as could not be effected, bat
by infinite power, it must needs be such as could
not be contrived but by ihfinite wisdom ; and that I
should never have understood the methods of it, if
God himself had not revealed them to me.
The necessity, therefore, of divine revelation, io
order to eternal life, I am thoroughly persuaded of;
and finding a volume in this world, termed by us
the Holy Bible, that has in it all the marks of hea-
venly inspiration that the most inquisitive mind can
reasonably imagine or desire, I believe it is the word
of God, and with all my soul embrace it as the reve-
lation I need, in order to my everlasting happiness.
According to it therefore, finding that the world
by its wisdom knew not God, I form my conceptions
of the first cause of all things, and I embrace hear-
tily the doctrine asserting a Trinity of Persons in the
Unity of the Godhead.
I believe, that Infinite Wisdom fore-ordained in
eternity whatsoever shall come to pass in time ; and
that this whole world, according to the particular
appointments of its creation, was made exactly in
that admirable manner which the sacred history
relates to us.
The account which the Scripture sets before us of
the fall, wherein it lets us know our first parents,
the once perfect representatives of all their posterity,
lost their innocence and felicity together, do entirely
satisfy me how sin and misery made their entry into
this, ever since, unhappy world ; and I believe I
fell in them, and with them.
I believe the reports of a Mediator engaging in
our cause, appeasing divine justice, reconciling men
to God. And hereof, I think, I have even a demon-
stration in the present constitution of this world,
and state of men here differing so vastly from that
of the fallen angels. I believe, that this Mediator
is the Lord Jesus Christ, Immanuel, who was made
perfect by his sufferings, that he might bring all those
whom purely free grace had chosen to be the sons of
God, to eternal glory.
For these I believe, in the highest exaltation, the
just reward of his voluntary abasement, he lives to
make continual intercession, sending down upon
each of them the Spirit, in the most proper seasons
and measures, which, by the means of grace, works
the faith, hope, and love in them, which qualified
them all for justification, to be had only by perfect
LIFE OF DR. SAMUEL BENIGN.
1021
righteoaaness; and glorification, to be had only in
his parchased bliss. r .
These means of grace I apprehend to be chiefly
the word and prayer, and the sacraments of baptism
and the Lord's sapper ; for the more effectual appli-
cation of which, I believe, the great King of the
church hath established in it a settled ministry,
which he will own and grace to the end of the world.
At the end of the world, I expect a day of uni-
Tersal judgment, in order to which, I certainly look
for a resurrection from the dead, and in which I
finnly believe an irreversible doom will be pro-
nounced on every man, determining both his soul
and his body to the state of felicity or misery the
former had assigned it, by a particular judgment,
immediately consequent upon his death.
These things past ; I believe, the wicked shall be
punished with everlasting destruction from the pre*
sence of the Lord, and the glory of his power ; and
that they that be wise shall shine as the firmament,
and they that turn many to righteousness, as the
stars for ever and ever.*'
This was the confession of his faith. His ordina-
tion vows, in answer to the questions solemnly put
to him, were likewise very serious and devout, and
80*6011 ng to the hearers, but too long to be inserted
here. However, in the course of his ministry, it was
evident he remembered them, and transcribed them
into his conversation.
Some of his friends about this time, observing his
great stndionsness, and the mighty progress he made
in learning, and some few of his acquaintance, who
had been papils to Mr. Frankland, who died in 1606,
being then destitute of a tutor, earnestly pressed
bim to undertake the tuition of young men, which
be was prevailed with to do. In which part of his
work, though his beginning was small, his latter
end did greatly increase ; so that at the time of his
death, he had above thirty under his charge, and
more coming.
His good mother had used to be serviceable to
her poor neighbours, sometimes in the charitable
caring of those who were hurt, or sore, which gave
him occasions far beyond his intentions to consult
medical books, that he might advise and assist
therein, which his quick and active genius soon im-
proved by ; so that he got a considerable insight
into the practical part of physic, the theory of which
he who was so great a master in natural philosophy
coold be no stranger to. With this he was useful
among the poor, and gained both experience and
reputation, jk> that he could not avoid a much larger
share of business of that kind than he ever either
desired or designed. In the year 1703, he took a
journey to Glasgow in Scotland, and there he com-
meoced doctor of physic. The learned men of that
university showed him a great respect; he was
pQbiicly examined by a convocation of all the heads
of the college. Dr. Saintclair^ Professor of the
Mathematics, who had been operator to the honour-
able Mr. Boyle, with other physicians, assisted at
his examination, and expressed themselves highly
satisfied in his abilities. Dr. Kennedy, a famed
practitioner, assigned him a case (and it was a case
he himself had then in hand) to exhibit a thesis
upon, which he did with that accuracy and judg-
ment that gained him a general applause.
His Diploma for his degrees, subscribed by all the
heads of the College, and sealed with the University
Seal, bears date 3^ Non Oct 1703, and gives him
a very honourable character. The Vice Chancellor,
Dean of the Faculties, and others, treated him very
handsomely ; and a Synod happening at that time
to sit at Glasgow, the members of it gave him the
right hand of fellowship, and adnutted him to be
present at their debates, which gave him an oppor-
tunity of declaring upon all occasions, with so much
the more assurance, his opinion concerning the go-
vernment of the church of Scotland, that he thought
as they managed it, it was as well fitted to all. the
true intentions of church government, and as likely
to answer them, as any ecclesiastical constitution in
the Christian world. He observed, to his great sa-
tisfaction, that all the while he was at Glasgow,
though he lay in a public inn, he never saw any
drunk, nor heard one swear. Nay, he observed that
in all the inns on the road in Scotland where he lay,
(though some of them mean,) they had family wor-
ship duly performed morning and evening: from
which, and other remarks, he made in that journey,
he inferred that practical religion does not depend
upon worldly wealth, for where he had seen the
marks of poverty, he had seen withal the marks of
piety.
Having taken his deg^es in Physic, and his abi-
lities for it being approved, he ventured further into
that business than he had done before, and as far as
would consist with his other employments ; and it
pleased God to give him great success therein.
Some of the most eminent physicians in that coun-
try have done him the honour to say, they found
him one of the most ingenuous men in their profes-
sion they ever were in consultation with.
In December, 1703, he married Mrs. Grace Yates,
daughter of Mr. Thomas Yates of Danford near
Whitchurch ; a relation that was every way agreea-
ble to him. By her he had two sons ; now left in their
infancy to the care of that God, who has taken it
among the titles of his honour, to be a Father of the
fatherless.
Ten years he continued labouring in the word and
doctrine at Broad Oak ; bnt in the year 1706, upon
the death of that excellent man, Mr. James Owen at
Shrewsbury, he was called thither to fill up his
place. It was with great reluctance that he enter-
tained the thought of leaving the people he had been
1022
LIFE OF BR. SAMUEL BENIGN.
80 long with, though it was not many miles from
them that he was to remove, and where he might
still be many ways serviceable to them : bnt being
very much under the inflaence of the Rev. Mr. Tal-
lents, who had always been as a father to him ; and
whose years and wisdom he had a great veneration
for, by that he was overruled to go, and at Mid-
summer, 1706, he settled in Shrewsbury ; in a fair
way to be greatly and long useful, if Providence
had seen fit to continue in this world of ours one
who was so great a blessing to it.
That we may do some justice to his memory,
and some kindness to ourselves who yet survive,
we must consider him both as a minister and a
tutor.
I. As a minister ; and he was an able minister, ready
and mighty in the Scriptures, and one who knew
how rightly to divide the word of truth.
1. Let us consider bis judgment and insight He
adhered close to the pure gospel of the grace of
God in Christ The doctrine of special grace
founded in electing love, and of our justification
by the righteousness of Christ only, was what he
believed, and preached, and understood, and he knew
how to explain, as well as most men. He did not,
indeed, trouble his ordinary hearers with nice spe-
culations on these heads ; but I find his thoughts
concerning the divine decrees delivered at large in
two lectures to his pupils, at their request, which
they wrote from his mouth. In which I am pleased
with the account he gives of the divine decrees from
Eph. i. 6. where it is called by the apostle, ^Bv^ona
m OtX^/iaroc ovra — the good pleasure of hie will. In
God's decree there is,
** 'BvSoKia, a compound word : Aocia, is a clear
eternal intuition of that which is most agreeable
to himself, most worthy of him, and which will afibrd
him, world without end, an infinite satisfaction in
the being and accomplishment of it 'Ev^na, is a
perception that it is right: that all seen together at
one view, in their place, order, and connexion, are
highly consistent with infinite, eternal, and un-
changeable being, power, wisdom, and love.''
'' OtKii/uif a determination in consequence of in-
tuition of himself." He was sure God did not
decree sin, nor did he see any necessity ofasserting
a positive decree to permit sin ; nor could he by any
means admit a decree to damn any man, but upon the
foresight of his being a sinner ; but he thought the
doctrine of particular, personal, absolute election to
eternal life, so plainly revealed in Scripture, that he
wondered how any who pretend to regulate their
faith by the Bible, should make any doubt of it
He was clear, that it fastened upon the persons in
their fallen state, and that it depended indeed upon
foreknowledge and foresight, but not of any merit
in their faith and repentance, but purely upon the
victorious efficacy of divine grace.
In these mysteries he thought religion is not so
much concerned to explicate, as to adore.
His thoughts concerning justification, be drew up
upon a particular occasion in certain aphorisms, (a
method of writing he much used,) which I think
may n6t be amiss to insert at large. He prefixes to
them those words : That he might be just, emd ike
justifier of him that helieveth in Jesus,
" 1. 1 apprehend the term of justification, (as weU
as that of faith, and some others,) is used in a very
large sense in Scripture.
2. That large sense is the concurrence of those
acts (iueawfMToc) of judicature, that are necessary to
entitle, in the estimate of intellectual creatines, to
the highest instances of divine favour.
3. These acts must be concluded to at the least;
the removal of that which would preclude such a
title, and the position of that which would infallibtj
found it
4. That which would preclude it, is the guilt of
sin.
. 6. The g^ilt of sin, is that on the score of wliich
the Governor of the world is obliged to take the
course which, in the judgment of intellectual crea-
tures, is a vindication of his own laws and honour.
6. That course can be no other than exacting what
the law requires, on supposition of transgression.
7. That which the law required on that supposition
was, that the nature that sinned should make satis-
faction.
H. Satisfaction is the endurance of such severe
penalties by the sinning nature, as may reflect an
honour to him that has a right to inflict them, as
great as the violation was a dishonour to him.
9. Such satisfaction is righteousness to the nature
that ofi'ers it.
10. Righteousness is conformity to rule, that is, to
law.
11. Conformity is complying vnth what is enacted.
12. That which is enacted, is disjunctively either
the obedience or the suffering of the nature it is
prescribed to ; so that the nature becomes as right-
eous by suffering, to that degree which is satisfac-
tion, as by doing.
13. The nature the law was prescribed to, was the
human, for the covenant was made with Adam, not
only for himself but for his posterity : therefore, (1.)
Every one of human nature, (before a state of con-
firmation,) including the whole nature, at the time of
violation in sinning against it, violates it to all his
posterity, and brings unrighteousness on it: so did
Adam. (2.) If human nature can provide itself
with an individual who is capable of satisfaction,
that individual (according to law) performs for all
the rest, and brings righteousness on them. There-
fore,
14. The whole compass of human nature being
limited to Adam and Eve, there being no other
LIFE OF DR. SAMUEL BENIGN.
1023
indiTidaals at the time of violation, they transgress-
ing:, s^H their progeny were involved, and righte-
ousness is not to be had by the compliance of obe-
dience.
15. Righteousness not being to be had by the
compliance of obedience, it is to be had by the com-
pliance of endarance, to that degree that is satisfy-
ing.
16. No endarance by human nature, to the degree
that is satisfying, that is not infinite.
17. No degree infinite, but either by duration or
value.
18. If the degree by duration be resolved on, we
perish for ever without righteousness.
19. If therefore we perish not without righteous-
ness, human nature is to furnish out a satisfaction
infinite by degree of value.
20. A satisfaction infinite by degree of value, falls
not within the compass of human finite nature.
21. Not falling within the compass of it, infinite
mercy employs infinite vrisdom to contrive the exalt-
ation of that nature, by uniting the second subsist-
ence in the Trinity to an individual of it ; and so
the Son of God becomes the Son of man.
22. The Son of God, of man, (1 Tim. ii. 6.) is a
human person of infinite value.
23. Being so, his sufferings are satisfaction for
human nature.
24. Being so, that nature performs the secondary
demand of the law.
25. Performing the secondary demand of the law,
we are by him conformed to the rule ; so that he
well deserves to be called, the Lord our RighUoui"
nets.
26. What he is called, he will be to all who do
not renounce him, through an intervening imputa-
tion.
27. Imputation, is tiie admitting the claim of all
such to righteousness, because one of the body of
beings they belong to has suffered the penalty.
28. This imputation taking place, the governor of
the world has sufficient vindication of his own laws
and honooTy and is not obliged to any thing else in
order to the approbation of his government to in-
tellectual creatures, (See Aph. 6.) in what concerns
his treatment of man : so the guilt (that would pre-
clude by Aphor. 5.) in the case of tiiose that do not
renounce Jesus Christ, is removed.
29. They renounce Christ who peremptorily refuse
him the honour of his glorious performance.
30. They peremptorily refuse that honour, who
will not submit to the economy God has established
ia order to his full reward.
31. His fall reward, is the exaltation of his per-
son, (Phil. ii. 6--8.) and the salvation of men, Isa.
Hii, 10, 11.
32. The exaltation .of his person, he absolutely
expected, John xvii. 5. The salvation of men, only
on conditions becoming the government of intellec-
tual creatures.
33. The establishing of such conditi<hs, is the
introduction of the evangelical law ; the observance
of which is the only thing needful in order to the
second act of justification. (See Aph. 3.)
34. The excellency of this evangelical law, and
the reasonableness of obedience, are to be accounted
for in a new set of aphorisms, which may be thus
conceived.
(I.) Adam involves all his posterity in guilty be-
fore any of them are bom.
(2.) They being so involved, are obnoxious to
justice.
(3.) Had justice obtained on thepi accordingly, it
had been jus — the law, but it had been summum
jus — the rigour of the law ; and the righteousness of
God had been less clear.
(4.) That the righteousness of God might be en-
tirely clear, as it must be when mercy shines with
it, it pleased God to place man again into a state of
fair trial.
(5.) The contrivance in short was, that Jesus
Christ, satisfying, as before, should make a way that
God, with the security of his own honour, should
propose life and happiness on terms proportioned to
the abilities of lapsed creatures.
(6) These terms are, sincere faith and repent-
ance.
(7.) Faith includes that assent, that is, persuasion,
that what the Bible imports, especially concerning
Christ, is true ; that acceptance, or receiving of
Christ for our Prophet, Priest, and King ; that is,
deriving our notions of our duty and interest from
his word, our hopes of pardon from his merit, and
our rectitude of practice from his laws ; and that
affiance, or acquiescence of mind in him, as one able
to save to the uttermost, which brings all who are
saved to him, as the Being to whom the gather-
ing of the people is to be, and is, consequently, most
honourable to him ; he so becoming the great Centre
on which we all hang, and is most infallibly pro-
ductive of a holy life ; and consequentiy is, of
necessity, preparative for a state of perfect holiness
and glory.
(8.) To produce this life, and prepare for this
state more certainly, repentance is added to faith,
as being a practice most exactly accommodated to
the circumstances of imperfect creatures ; it bring-
ing the heart daily to God, from whom it is ever
starting aside ; reducing the warping will to its
place ; so that though (to use St Paul's distinction)
God has not our flesh, he has our minds ; we serve
sin with the former, but God with the latter.
(9.) Serving God thus with our minds, we are
conformed to the gospel rule, and our service is our
evangelical righteousness.
(10.) Being our evangelical righteousness, our
1024
LIFE OF DR. SAMUEL BENIOK.
title to the highest instance of divine favour is found-
ed, as weli.as oar precluding gailt removed. See
Aph. 2, 3,* 20.
(II.) This title being founded, it is tried and ad-
mitted at the great day of doom, and sentence pass-
ed accordingly.
(12.) The pronouncing of the sentence may be
justly reckoned a third act of justification.
(13.) This third act once performed, Christ enjoys
for ever the second instance of his reward, Aph. 31.
(14.) Till this be enjoyed, he is satisfied in the
sure prospect of it, and in the enjoyment and exer-
cise of the firsu
(15.) The exercise of the first secures this glorious
issue ; it beina^ the administration of the government
of both worlds, in consequence of all power both in
heaTcn and earth lodged in his hands.
(16.) One act of the power for which he had spe-
cial authority, it being a peculiar instance of his
reward, and the g^at proof to this world of his kind
reception to the other, was that of the pouring out
of the Spirit in extraordinary gifts upon the apos-
tles; in saving ones on all the elect; in common
ones, not to say sufficient ones, on all flesh. Acts ii.
(17.) The Spirit, being poured out on all flesh, it
is impossible that those who are condemned should
bring any imputation on God ; they are put on as
fair a trial as Adam, had righteousness as much in
their reach as he, and perish not for his guilt, but
their own."
I must beg my reader's excuse for inserting so
long a paper in so short a narrative, but I could not
abridge it without spoiling it.
2. Let us consider his management of his minis-
terial performances.
(1.) He addressed himself to them irith great se-
riousness and gravity, and an humble dependence
upon the divine grace. Before the notes of the first
sermon he ever preached, he wrote thus : Tu mihi
dux, magne Deus, et nutnum hone mentemque dingey
ui salutaria videam^ dijudieem, pravideam. Nil de$'
pertmdum Chritto duee et auspice Christo, — Great
€lody he thou my guide, and direct this hand and mind,
that I mag perceive, distinguish, and provide things
which are excellent. Christ being my leader, and
Christ my helper, I will despair of nothing. And
that which he wrote as his motto in the beginning
of all his sermons, from the very first, which he dated
July 6, 1696, to the last, dated February 24, 1707-8,
Is this, 'Oviiv tym, wavra Xpc^oc* / am nothing, Christ
is all. Or sometimes the four first letters, OEQX.
(2.) He had an overflowing fulness of thought
and expression in all his performances, and when
he spoke off-hand, was never to seek. A florid mas-
culine style was natural to him, which often set him
somewhat above the capacity of the more ordinary
sort of hearers ; but he would frequently explain
himself in easier terms, and as he grew in experi-
ence, gained a more familiar way of cxpfesiing him-
self.
(3.) He was ready, lively, and fenreot both in
praying and preaching, and made it appear that fae
was in g^od earnest. With what a ^-oOoc — pathtt
would he reason with his hearers to persuade them to
be religious, and to take pains in religion ! Many a
time he would say, his heart bled to think how maoj
who profess religion are in danger of beiii|^ miiied
to all eternity by their slothfnlness.
(4.) He was very large and full in expoondin;
the Scriptures, and very happy in raising observa-
tions from what he expounded ; and in his exposi-
tions delivered as little of what had been said be-
fofe, as most men, and yet what was very pertinent
(6.) In the choice of his subjects he observed a
method, which was very profitable to those who con-
stantly sat under his ministry. Soon after he set out
in that work, he fell into a method of practical sub*
jects ; he showed from several Scriptures what sins
are an abomination to God, and what graces and
duties are in a special manner pleasing to him.
Then he showed how much religion consists in the
due discharge of the duties of our particular rela-
tions, and went over them very largely. Then be
was very particular in showing divers things where-
in we must take heed to ourselves, as, [1.] To oar
design and end of living, from Rom. viii. 13. 1 Cor.
X. 31. Ps. iv. 6. Luke x. 42. Ps. IxxiiL 27, 28. [2.]
In what concerns our expectation and dependence
for strong^ to attain our end, Isa. xl. 30, 31. [3.]
As to our corruptions, Heb. xii. 16. [4.] Onr con-
stitution. Matt. V. 29, 30. [6.] Our company, Prov.
xiii. 20. [6.] Onr calling, Prov. xxiv. 30, fee.
1 Cor. vii. 24. [7.] Our seasons of grace, Luke
xix. 42. 2 Cor. ii. 16. [8.] Our sports and delights,
Prov. xxi. 17. Ps. xxxvi. 1. [9.] Our tongues, Prov.
xviii. 21. Matt xii. 31, 32. Exod. xx. 7. Isa. Iviii.
13, 14. [10.] Our talents, Matt xxv. 28, 29. [u.]
To our possibility of obtaining heaven, 2 Cor. vi. 1,
2. [12.] The necessity of sincerity in seeking it,
Job xxvii. 8. Gal. vi. 4.
After he had finished that, he fell into a method of
doctrinal subjects, that they might hnow the certainty
of the words of truth, (Prov. xxii. 21.) proposing to
begin with natural truths, and then proceed to re-
vealed, promising to be plain and distinct; to fetch
his thoughts from Scripture and his own experience;
to omit controversy, and in points disputed to pro-
pose what he thought in his conscience was tnith ;
and in all, to make the work of redemption his great
mark.
In this, he aimed to follow the method of his con-
fession of faith at his ordination. From Ps. cxxxix.
14. he showed that we are; that we are made;
that we are made by him, all whose works are msr-
vellous. He then proceeded to show, there is a
Being who made man, who has all perfections is
LIF£ OF DR. SAMUEL BENIOM.
1025
himself. What comes from this Being, most needs
be good ; therefore man was so in his primitiye
state, (Eccl. yii. 29.) bat we see he is otherwise now ;
yet God has a kindness for man, even to a degree
that is saving, 2 Pet. iii. 15. There is a salvation,
carrying on in this world (Ps. xcvi. 2.) by the king-
dom of God ; in which he proposed to show, who is
the King; the ever blessed God ; and there he largely
opened his names, attributes, &c. Then of his
kingdom ; that of nature ; that of grace ; that of
glory. Of the creation, and the fall, he was ex-
ceeding full ; and had made some entrance upon
the kingdom of restoring grace, when he left Broad
Oak, and removed to Shrewsbury, where he preached
over the Lord's prayer, and other texts concerning
prayer. Then began with the apostles' creed, and was
come to the articles of Jesus Christ our Lord, when it
pleased God to put a period to his life and labours.
(6.) His catechising of the children was very pro-
fitable, not only to them but to the whole congrega-
tion, and therefore he kept it up constantly every
Lord's day in the afternoon. In going over the
assembly's Catechism, he taught the children to
reduce it into aphorisms ; and to begin it thus : " There
ia a God ; this God made man ; he made him for some
end ; his end is to glorify God; (and to glorify God,
is to endeavour to do and to obtain that, on the
account of which we and other men and angels may
know God more, love him more, praise him more,
and obey him more, world without end ;] he cannot
glorify him without a rule ; the rule is the Scriptures
of the Old and New Testament."
(7.) In the administration of the sacraments of
baptism and the Lord's supper, he was most lively
and affectionate ; and out of the abundance of the
heart, his month spoke very much to the purpose.
I remember once I was present when he baptized a
child, and cannot forget how much he seemed to be
himself affected, and with what warm expressions
he endeavoured to affect others, with the worth of
the soul of that child ; that it was an immortal soul,
that must live for ever, that must be to eternity
either in heaven or hell, and ought accordingly with
the utmost seriousness to be dedicated to God through
Christ, and to be prayed for by the congregation,
and the rather, considering what a theatre of sin and
woe this world is, into which it was now born, and
in which it was to pass its trials.
(8.) He was observed to be very methodical in
his prayers, both in public and in the family.
Generally he went over the several parts of prayer
in their order, and sometimes said, he could not
hat look on it as a great mistake, for men to think
method and exactness necessary in addresses to men
like themselves, and not so in their addresses to the
great God. He was also very happy in suiting his
ptayers to the particular occasions and emergencies
•s they occurred.
3u
(9.) He came off from his ministerial performances
frequently, expressing both the g^at pleasure he took
in the work itself, and the little pleasure he took in
his own management of it As to the former, he has
sometimes said, he preferred the delight he enjoyed
in praying and preaching, before all the entertain-
ments of sense. '* How noble a service," said he,
" is it, and how great, to be employed in the publish-
ing of the gospel, and so far to be sent on the same
errand with Christ himself!"
As to the latter, so great was his modesty that he
could scarce be persuaded ever to think well of
any thing he did. He said sometimes, he never
came out of the pulpit without trembling to think
how poorly he had performed. And when one hap-
pened in his hearing to speak well of a sermon of
his, he said, *' If you had no better thoughts of my
preaching than /, you would never come to hear
me.
ff
Lastly, We cannot avoid taking some notice of his
nonconformity, of which he said little of himself,
greater matters filled his head and heart, and there-
fore we have not much to say of it ; only that he
had studied the controversy, I believe, as impartially
as most men, and without judging others: (What
June I to do to judge another man's servant? To his
own master he stands or fails:) and he concluded he
could not conform without sin. He had reason
enough to do all he could to get over his scruples ;
for a near relation of his, who knew very well he
could make his words good, promised to procure
him a presentation to a certain living of the first
rate, if he would conform : but his conscience would
not suffer him to do it, though by his refusal, he not
only lost his preferment, but highly disobliged his
friend, who had made him so kind an offer. Nor
was that the only considerable offer of that kind
that he refused ; and, which is more, he not only
refused them, but afterwards reflected with much
comfort upon bis refusal of them ; and hesitated not
to say sometimes, that he was so well satisfied in the
reasons of his nonconformity, that by the grace of
God, if he were called to it, he could seal it with his
blood.
Yet he was far from bigotry, and heat, and cen-
soriousness in it : he was very free, occasionally, to
join in the public service, and had a great deal of
charity for those he differed from, as all those will
have on both sides, whose thoughts, like his, are free
and generous, and taken up with the essentials of
religion, and in whom the love of God and their
neighbour has the ascendancy.
II. We are next to consider him as a tutor, and
here especially lay his excellency ; this was that part
of his character which we had more particularly in
our eye, in attempting to give this representation of
him, from the record which divers who had been
his pupils were very forward to bear to him, and
1026
LIFE OF DR. SAMUEL BENION.
tlie honourable testimonies with which they embalm
his memory.
1. Let us consider how well qualified he was for
this service, though, when he undertook it, his friends
had much ado to convince him that he was in any
measure fit for it.
He had a very graceful appearance, a good pre-
sence, and a happy mixture both of majesty and
mildness, gravity and sweetness, in the air of bis
countenance, and that which at first view promised
something considerable: his voice also was clear
and commanding, and very humble; which made
him the best precentor either his academy or his
congregation could have. And in both psalms
were much sung, and admirably well, with great
variety and exactness of tunes.
He was richly stocked with all sorts of useful
knowledge, and was able with the good householder
to bring out of his treasury things new and old ; a
great deal, both of ancient and modem learning,
but especially the products of his own contempla-
tions and reasonings. He was not like an echo,
which returns only the sounds it receives, but did
himself cultivate and improve what he had learned,
made it his own, put it into his own method, dress,
and language, and so communicated it to those who
were to learn from him. Few tutors dictate more
their own thoughts than he did ; and though in his
performances he showed a great deal of judicious
roading, yet they seemed rather the fruit of think-
ing, deep and close thinking.
In reading lectures he showed himself master of
the notions he delivered, and made it appear he had
formed an exact scheme of them to himself, which
enabled him to lead his pupils into them with such
a connexion and chain of thought, and such a pow-
erful conviction, that they have owned themselves
strangely surprised with, finding themselves in the
light ere they were aware.
He was very happy in a propriety and fluency of
expression, as well as in a wonderful acumen and
readiness of invention. I believe few men are able
to deliver themselves better in set discourses extem-
pore, and ofi'-hand, than he was, either in Latin or
English. Divers discourses so delivered, and some
of them on the most abstruse points of philosophy
and divinity, some of his pupils wrote from his
mouth, and they think they have reason to value
them as little inferior to studied performances.
Nor did the temper of his mind contribute less to
the qualifying of him for this service than his accom-
plishments in learning. He was of a most tender
and affectionate spirit, and was master of the art of
obliging. Those who have reason enough to know
him, will say of him, that he was familiar, when be
pleased, without making himself little; distant,
when he saw occasion, without any show of haugh-
tiness ; grave without moroseness, and pleasant in
its turn without intrenching upon seriousness ot
manliness, and in his common discourse instructiTe
without pedantry or ostentation. Sure never anj
man who had the instruction of youth was more
affectionately beloved, and yet more tmly reve-
renced, than he was by those under his charge.
Such an interest did he gain in their esteem by his
prudence and tenderness, that they could easily think
every thing he said and did, was well said and well
done.
When he had at any time an occasion to show bis
displeasure, he knew how to do it so as to answer
the end, which was to convince and reform ; but
those who were long with him have said, that they
never saw him disturbed with any intemperate heat,
nor transported into any indecencies of expression.
Prudence, and love, and true merit will command
all needful respect and obedience, without the help
of passion.
That which highly recommended him to his popik
was, that he was so condescending and easy of
access, so respectful to them, and discovered suck
a tender affection for them, that they say, they know
not how to represent it to others to that degree that
they ought. He would often propose things to them
with a deference even to their judgment, and not
only allowed, but encouraged, them to offer their
objections against the opinions he delivered ; and
some of them have owned, that in the reflection they
have been ashamed to think with what freedom and
vehemence they have sometimes disputed against
what he had declared to be his opinion, and yet hov
well he took it.
The pleasure he took in his pupils, shovring him-
self in his element when he was among them, and
the tender concern he discovered upon all occasions
for their welfare, made him very dear to them, if
any of them were sick, how solicitous was he coo-
ceming them, and with what affection did be say
sometimes, that the life of one of his students was
as dear to him as that of his own child ; and so be
made rt appear.
His deadness to this world, and the things of it,
added much to his fitness for this service ; for that
made it easy to him to deny himself in his own ease and
interest, and that in very cMisiderahlc instances, for
the satisfaction of his pupils. Under the influence
of this principle, he made no difference in his affec-
tion to them upon the account of their outwaid con-
dition ; he valued the virtues and good carriage of
the poorest, and was displeased at the follies and
extravagancies of the greatest ; and made both to
appear.
2. We are next to consider the method he took
with them, and his prudent pious management of
them.
(I.) He was much in prayer with them. I put
that first, because I look upon it, that the life of re-
LIFE OF DR. SAMUEL BENION.
1027
ligion lies very much in a constant dependence
upon the divine providence and grace, expressed by
our acknowledipng God, and seeking him in all onr
studies, all onr affairs, and apon all occasions.
This he believed, and practised accordingly. Near
an hoar was spent every morning and every evening
in family worship, expounding the Scriptures, sing-
ing psalms, and prayer. Immediately after family-
worship was concluded in the morning, they went to
the lecture room, and he with them ; where he again
prayed with the students only, giving this reason,
that there were many petitions to be put up on their
account, which it was not proper for the rest of the
family to join in. Then he read a portion of Scrip-
ture to them in a peculiar method, (for some time
out of Dr. Gastreirs Christian Institutes,) and with
great concern and holy fervency committed the
students and their studies to God, begging a bless-
ing on the endeavours of that day. If any thing
happened to pat off this exercise a little from its
time, yet he never failed to perform it afterwards,
before he beg^n to read his lectures.
When any came first to him, he prayed for them ;
when any left him, he prayed particularly for them;
when he had occasion to give any of them a solemn
reproof or admonition, he followed it with prayer.
(2.) He took pains to compose many learned
pieces in Latin, for the service of his pupils, to make
up what he thought was deficient in the books put
into their hands.
One he called Schematismus, being a scheme of
the several disciplines in their natural order ; Gnos-
tologia first, containing the Praecognita ; then Logic,
Metaphysics, Physics, Mathematics; and lastly.
Ethics ; showing the nature and use of each, their
dependence upon, and their serviceableness to, one
another. In this he presented the young travellers
with a general map of the country they were to
survey ; and there were some of his pupils who had
in other places made considerable progress in the
disciplines, who owned themselves indebted to that
piece, especially as he opened it to them, for their
acquaintance with the true use of philosophy, the
order of its several parts, and the mutual relation
they bore to each other.
He also compiled a large system of Elenctic Logic ;
in which he showed himself as well acquainted with
the depths as with the niceties of that art
ThcR is another science, which he thought had
Wn least cultivated by the learned, and yet as well
deserved their pains as any other, and that is, Pneu-
i^tics; he began a large system of this science,
which he had a peculiar affection for, his genius
leading him to abstract speculations, and made some
progress in it a little before he died ; as if his close
supplication of mind to the nature of spirits, were a
presage of his own removal quickly to the world of
spirits, short of which his intense inquiries ooncem-
3 V 2
ing them could meet with no satisfaction. Had he
lived to finish that work, and could he then have
been persuaded to publish it, we have reason to
think it would have been both acceptable and
serviceable to the learned world.
(3.) He took a great deal of pains in reading lec-
tures to his pupils in their several classes every day ;
which he did with so much clearness and fulness,
and, withal, with so much pleasantness and variety,
intermixing such entertaining stories with that which
seemed jejune or crabbed, that their attendance on
them was a constant pleasure, and not a task ; and
though he was long, he never seemed tedious.
He had a particular concern to have them well
grounded in Logic, both didactic and elenctic,and
spent more time with them than most tutors do in
that part of learning, which teaches us how to direct
our thoughts, so that we may find out truth more
readily, and express it more pertinently.
And for the improvement of the reasoning faculty,
he pressed his pupils very much to the study of
pure Mathematics, as that which fixes the mind,
and pleases it with those demonstrations which are
the result of its searches.
He was a great master in natural philosophy ; and
though he lived in obscurity, out of the road of
books and conversation, yet he found means to ac-
quaint himself with the modern discoveries and im-
provements in that and the other sciences. Between
himself and his pupils, he took care to preserve a
freedom of thought ; comparing the several schemes
and hypotheses together, with a generous indiffer-*
ence to them, and a diligent impartial search after
truth, as far as it might be collected from them all.
His pupils observed him to be very curious in his
choice of apposite expressions, for the illustrating
of what he delivered to them ; and that he would
sometimes go back to change a word or phrase, if
another occurred to his thoughts more expressive.
He commonly laid down his instructions in short
aphorisms chained together, by which he set both
his own and others' notions in a clear light, and
oftentimes decided some of the most difficult con-
troversies, by a plain stating of them.
(4.) He formed all his notions in divinity purely
by the word of God, the Bible was the system he
read, and the genuine expositions of that he thought
the most profitable divinity lectures he could read
to his pupils ; to that only he was devoted, and not
to any man's hypothesis. He called no man master
upon earth, but proved all things by the law and
the testimony; nor would he himself be called
Rabbi, but proposed all his notions to be impar-
tially examined by the same touchstone.
For the methodising their divinity studies, he made
use of the Assembly's Confession of Faith, and
Amesius's Medulla, and some other systems. Mr.
How was an author he much admired, and his
1028
LIFE OF DR. SAMUEL BBNION.
Living Temple, a book he read to his stadents, and
obliged them to be conversant with ; making it his
great care to establish them in the first principles of
the oracles of God, and to fill their minds with them,
which he looked upon as the best expedient to fortify
them against the two pemicioas extremes, of scep-
ticism on the one hand, and bigotry on the other.
(5.) He maintained a very strict and steady go-
vernment of his little academy ; which he modelled
as near as he could to the constitution of the Col-
lege at Glasgow, which he mnch admired. Sie parvis
componere magna solebat — Thtu wot he accustomed to
compare great things with small. He took care they
should employ their morning hours well, and take
time for their secret devotions, being always jealous
lest any other studies should encroach upon them.
He obliged them to great diligence in the hours
set apart for study, and restrained them at other
times from recreations which he thought any way
unbecoming them.
Those that he found not so quick in taking things,
as others are, he did not discourage ; but took pains
to bring them up as they were able.
If he observed any of them to be remiss in their
studies, or that took any false steps in their conver-
sation, how faithfully, and yet how tenderly, would
he deal with them for their reformation. He had an
excellent art in his discourses to them, when they
were together, of saying that which obliged them to
reprove themselves ; and they were sensible of it,
and oftentimes he gained his point that way, and
saved both himself and them the uneasiness of a
particular reproof : but when there was occasion for
a close and personal admonition, he gave it with an
affecting solemnity, and in such a way as showed
not his anger so much as his love, and evidenced
that he delighted not to shame, no, not the delin-
quents ; but as his beloved sons, he warned them.
He often mingled tears with his reproofs, and ex-
postulated with so much reason and tender affection,
as sometimes drew tears also even from those who
were not apt in that manner to relent. He com-
monly followed the reproofs he gave with solemn
prayer to God for a blessing upon them : and with
some who were under his charge, he saw great suc-
cess of his endeavours this way, not only to his own
satisfaction, but to the admiration of others, and
endearing of himself, even to those with whom he
thus dealt faithfully.
(6.) He was himself a great example of serious
piety, and very solicitous to promote the eternal
salvation of the souls of those under his charge. The
beauty of holiness was indeed the beauty of his
whole management, and the heavenliness of his
conversation was the great ornament of it. With
what seriousness and affection did he discourse of
another world, and how indifferent was he to the
little affairs of this. What savoury expressions would
drop from him, and how awfully would he speak of die
things that are not seen, that are eternal. How woald
he spiritualize common occurrences ; and when he
was reading lectures to the students upon the works
of nature, how would he take occasion from them,
to observe with a pious reverence, the wisdom, power,
and goodness of the God of nature.
When he was speaking of the mysteries of re-
demption, the love of Christ, and the glory of the
blessed, he was sometimes carried out even beyond
himself, in the admiring contemplation of those
heights and depths ; and so, as even to forget that
he was in the body. These were his beloved topics,
and which he took all occasions to enlarge upoo
with Juvat usque morari — Here it delights me to dvtU.
He was desirous to kindle, presenre, and inflsne
the same holy fire in the hearts of his papils. How
pathetically would he press upon them the great
concerns of another world, and choose out words to
reason with them about the one thing needful, com-
monly addressing them thus : " My dear charge,**
(telling them oft,) '' if any thing I can do will hot
promote your spiritual and eternal welfare, how happy
shall I think myself. If what I say may abide with
any of you to do your souls good, I have my aim/'
Two very hopeful young men he buried out of fail
family after he came to Shrewsbury, who died of the
small-pox ; and a third, who died of a coosumptioo.
This touched him in a very tender part, and lay heavy
upon his spirit a great while. How did he hamhie
himself before God, and kiss the rod, and bewail
sin, as that which provoked God thus to contend with
him. With what pathetical expressions of submis-
sion did he resign himself, and all that was dear to
him, to the holy will of God. It is the Lard, let him
do what he will. And how solicitous was he to im-
prove those providences for the spiritual benefit of
those who did survive; dealing with them in private
(besides his public funeral discourses on those occa-
sions) from Job xiv. 2. He comes forth lihe ajlower,
and is cut down. And Eccl. xi. 8, 0. Remember the
days of darkness. Yet how did he comfort himself
and others with this, that however it be« yet God is
good. It is welly 2 Kings iv. 26. However, it shall
be well ; it shall end well, everlastingly well. Often
repeating with much affection :
*£?ai iravta caXa»c — All things shall hedonerightlif-.
Est bene, wm potuit dieere ; dixit ^ Erit — Whenke
could not sag. It is well, he said. It shall be well.
Fetching comfort likewise from 2 Sam. xxiii. 5. That
God has made with us an everlasting covenant. And
much affected his young men were with a sermon
he preached to them in the family, when they came
back from the funeral of one of the young men that
was buried a little way off in the country, on Loke
xxiv. 63. And they returned to Jerusalem with grtet
joy. Encouraging himself and them with this, that
in heaven we hope to meet, and never part.
LIFE OF Dit SAMU£L BENION.
1020
They also remember, when soon after another of
his papils was so ill of a fever, that his life was by
all despaired of, and it was expected he would in a
few hours breathe his last, the doctor Called them
all together to join in prayer for him, and with a
more than ordinary earnestness wrestled with God
for his life ; and God gave him an answer of peace
immediately ; for when they returned to him after
prayer, they found such a wonderful change in him,
as was the beginning of his recovery ; for which
abundant thanksgivings were rendered to God.
Bat his joy on that occasion met with a great allay ;
for the young roan's father, Mr. Pike, a worthy mi-
nister at Burton upon Trent, who came to be with
his son in his illness, when he went away comforted
in his recovery, took the infection of the fever with
bim, of which presently upon his return home he
sickened, and died in a few days, to the great loss of
that town and country ; for he was a very zealous
good man, a lively affectionate preacher, and one
who laid out himself very much to do good.
(7.) Those of his young men who were designed
for the ministry, and were drawing near to that
sacred employment, he took pains with to possess
them with a very deep sense of the awfolness of that
foDction, and the weight of that work they had be-
fore them ; often proposing to their consideration,
the preciousness of all immortal souls, the imminent
danger most are in of perishing eternally, and the
ji^reat account the minister would have to give con-
cerning them ; inferring thence, what an earnest
care ministers ought to have in their hearts of them,
2 Cor. viii. 16.
That he might make them ready in the Scriptures,
he obliged those who vnrote daily expositions, once
a week to repeat what they had written ; and the
divinity class in their turns, once a week, ana-
lysed or expounded a portion of Scripture them-
selves.
That he might train them up in the exercise of
the gift of prayer, every night after he had perform-
ed family worship, the students were all to retire to
the lecture room, and one of them prayed, each in
bis tarn, besides the more retired services of every
chamber. Thus were they trained up to pray al-
ways, with all prayer.
In all their performances, he much pressed it
upon them to be accurate and exact, both in method
aad language ; and had times of employing them in
the polite exercises of oratory and poetry.
He likewise set some time apart every week for
the regulating and directing of their elocution and
pronancialion ; about which he was very solicitous.
He ordered each to read some paragraphs in authors
most noted for good language ; after which, by his
ovn example, he showed them wherein they were
defective, or had missed the right paase or empha-
sis; and an excellent faculty he had at exposing
and regulating an odd tone or gesture, to the ad-
vantage of the student, without giving offence.
(8.) He took care to possess his pupils with the
principles of Christian charity and moderation, and
to arm them against bigotry. He was no party
man himself, nor would he make them such. One
who had been a great while his pupil, writes to
me to this purpose ; that his tutor understood the
passions of the mind so well, and had so great an
art in managing tempers so as to gain his point,
that, if he had designed it, he could easily have sent
out flaming bigots ; but he was too much a Chris-
tian, a gentleman, and a scholar, to be swallowed
up in the violences of any party. His aim was, to
make them men of sense, and catholic Christians ;
and if they fell short of being such, it was not his
fault He adds, ** How hard it is, that when, on
the one side, such noble, beneflcial, and heavenly
principles of love and moderation, and particularly,
a candid temper toward the Church of England, are
in the academies of dissenters so studiously infused
and encouraged, there should be on the other side
such pains taken, and all the arts of misrepresenta-
tion used, to render the dissenters contemptible and
odious, and men not fit to be tolerated. But let us
not be weary of rendering good for evil thus ; for in
due time we shall reap, if we faint not.''
And observing, that the dissenters' academies are
by some most maliciously calumniated, as nurseries
of rebellion and sedition, and hurtfal to kings and
provinces ; he adds, that what insight the doctor
thought fit to give his pupils into politics, tended to
beget in them, not only a satisfaction in, but an ad-
miration of, the established constitution of the Eng-
lish government, and he doubted not, but they
brought with them, from his instructions, a true
value for monarchy, and as thorough an abhorrence
of the execrable murder of King Charles I. as they
could have brought from Christ Church itself.
As to his practice of physic we have not much to
observe, but when he was a youth his genius led
him strangely that way ; and he loved to learn medi-
cinal receipts, and had them very ready when he
met with any occasion for them. When he fell into
that business, he soon found it fatigued him much,
both in body and mind ; and he would gladly have
left it off, but thought he could not in conscience
refuse to assist those whom he saw in peril, who
earnestly begged his advice ; and who would not
make use of any other, or could not be at the charge
of it. To the poor he commonly gave not only his
advice, but their physic too, gratis, or money to pay
the apothecary. It gave him likewise an opportu^^'
nity of reproving, counselling, and comforting the
sick, and of praying with them.
Luke the evangelist was a physician, a beloved
physician, and so was he. In all the places where
he lived, and the relations wherein he stood, he was
1030
LIFE OF DR. SAMUEL BENION.
beloved. When he was at school at Wirksworth,
he was the darling both of the school and of the
town, for the sweetness of his temper, his piety and
ing^enuity, and his obliging readiness to be service-
able according to his capacity to every body ; and
when he had finished his time there, and was sent
for home, his schoolmaster, Mr. Ogden, wept to
part with him, and said, he knew not what would
become of his school when he was gone.
When he was a student at Glasgow, he was uni-
versally respected there for his great learning, dili-
gence, and seriousness ; and when he took his
Master's degree, the senate of the academy did him
the honour to make him president of all who were
laureated that year ; an honour seldom or never done
to any but one of their own nation. He acquitted
himself so well in that place, that when he was to
take his leave, the regents courted his stay, and
promised him preferment there ; but he longed after
his father's house, for there he was a great example
of filial affection and respect ; his parents were no
less dear to him than he was to them, and there
was nothing he studied more than in every thing to
have them easy.
When he went to school in Derbyshire at fifteen
years of age, he left a paper which was found after
he was gone, expressing his great thankfulness to
his parents for the care they had taken of his educa-
tion, begging their prayers for him, and that they
would not be inordinate in their aflfection to him,
and if sickness and death should betide him, not to
mourn for him as having no hope, for he knew it
would be well with him living and dying. His let-
ters to his parents, both from Wirksworth and
Glasgow, as they evidence much of the power of
the grace of God upon his spirit, a constant regard
to God, and dependence upon him, and an earnest
desire to serve the will of God in his generation, so
they express a very great tenderness of them, and
of their comfort and satisfaction.
He was as a father to his brothers and sisters, and
very beneficial to all round about him ; so much did
holiness and love shine in his conversation, and so
diffusive were the influences of both, that the good
people of the neighbourhood would sometimes call
his bouse the *' suburbs of heaven." He ga^e Bi-
bles and other good books to many, with a charge
to read them diligently, and allowed yearly money
to a poor man in the neighbourhood to teach so many
poor children to read ; with a strict obligation that
none should know who did it. He was always
careful not to give offence to any« very moderate in
his opinions, and charitable in his thoughts and ex-
pressions concerning those he differed from, which
gained him great respect from all sorts of people ;
and justly was he the more honoured by others, be-
cause he had always mean thoughts of himself, and
was seldom satisfied with any performance of his
own ; still saying, '' It might have been better done
by myself, but much better done by another."
Well, all this had a pleasing aspect; to see so
much of the light and love of the upper world shin-
ing in this lower region ; and to see it in a man of
strength and vigour, in the midst of his days, gave
us a pleasing prospect, both of his further adTaoces
in proportion to his continued progress ; and bis long
usefulness in his generation ; but, alas I we most take
the treasure of divine light as it is given us, in
earthen vessels, in china dishes, which do not wear
out gradually, but often break of a sudden, witboQt
any previous decay : so it was here.
The* Doctor's constitution seemed firm enough,
but I believe he had done himself a prejudice by
studying in the night, and sitting up very late, often
a great while after midnight A great scholar once
said, he would willingly lose the learning be had
got, upon condition he could recover the health he
had lost by night studies. After he began to prac-
tise physic, that obliged him often to read late,
which I believe did him no good.
But notwithstanding the strength of his coosdio-
tion, he had himself an apprehension that he sboald
not be long-lived. When it was urged by some of
his friends to spare himself, he used to answer, that
he believed he had but a very little time to live, and
he was willing to spend it to the best purpose.
When he was pleasing himself with the comfortable
circumstances he was in, and particularly the great
agreeableness of his dear yoke-fellow; he woald
say, " Well, this is not likely to continue long, we
must expect a change." This apprehension grew
upon him, and he frequently spoke of it ; it was bat
a little time before he sickened, that he solemnly
declared to some of his friends, that he looked opon
death to be very near ; adding, that he saw impiety
come to such a height in this nation, that he feared
some sore judgment would shortly come upon it,
which God in mercy prevent.
He met with a French book which gave an account
of the last hours of a young lady, a protestant, of
sixteen years of age, not named, who died in France,
with high expressions of holy joy and triumph : the
book is entitled, *' Edifying Death." He was so
pleased with it upon the reading of it, that he trans-
lated it out of French into English, and just finished
it a day or two before he sickened ; it is since his
death printed at Shrewsbury, in three or four sheets.
After he came to Shrewsbury, he had not his
health so well as he had in the country ; was fre-
quently indisposed with cold, but never under any
threatening symptoms.
On Monday, February, 23, 1707-8, he complained
a little of a pain in his head and back ; however, he
sat down to dinner with his students, as usual, after
he had done his morning work, but he ate ver}'
little ; for it happened just before he sat down, that
LIFE OF DR. SAMUEL BENION.
1031
one • of the young nien sliowed bim a paper then
newly pablished, of reflections upon the grand jury's
presentment of the book called, ** The Rights of the
Christian Church/' from which he took occasion all
dinnertimcyand a good while after, to inyeigh against
that book, and to warn his pupils against the per-
nicious principles of it, with a more than ordinary
warmth.
Though he continued not well, yet on Tuesday he
studied and preached publicly the week-day lec-
ture, on Matt. Iy. 10. Thou shalt warship the Lord
thy Godj and him ojdy shalt thou serve ;. ho appre-
hended his distemper to be a slight intermitting
feyer, which would soon wear off, especially with
the use of bark.
On Wednesday he gave a lecture to one class, but
excQsed himself from the rest because of his indis-
position, and walked out a little that afternoon ; but
it was with difficulty that he got home.
On Thursday and Friday he did not seem to be
much worse, but prayed with his family even on
Friday night, and was observed to be very particu-
lar, and asserting in his requests to God, that they
might all be prepared for death and judgment.
On Saturday he confined himself to his chamber,
yet did not seem to apprehend himself in any danger,
nor did those about him.
On Monday some very good advice was had, and
means used. His distemper was apprehended to be
a nervous fever, and malignant; but seemed not to
come to any extremity.
On Tuesday evening he sat up till almost bed-time,
and having slept a little in his chair, when he
waked, he said he had heard extraordinary music,
far beyond what he had ever heard in his life. That
was the first thing which gave those about him an
alarm of his danger, for then it seemed that his dis-
temper began to aflfect his head : next morning he
became extremely delirious, so that he knew not
those about him. A piteous case, that a soul of such
great capacities and attainments, and now just
ready to take wing to the world of perfect and ever-
lasting light, should merely by a bodily distemper
be put into such confusion as his was; and disabled
to discover itself, as otherwise it certainly would
have done, to the glory of God, and the edification
of others. May bis living words be duly remember-
ed and improved, for we have none of his dying
words to keep account of.
Notwithstanding his delirium he slept much, and
80 sweetly on Thursday evening, that it was hoped
it would do him good, but between ten and eleven
o'clock that evening, (March 4,) he waked in an
a^ony, and breathed his last within a few minutes ;
his aspiring soul hastening as it were out of a body,
which not only, as always, detained him from the
vision of God in the other world, (for while we are
at home in the body, we are absent from the Lordy)
but now disabled him from the service of God here ;
and what soul like his could bear to be any longer
so fettered ?
What a house of mourning was his made that
dismal night; what deep impressions this sudden
stroke made upon his dear charge (as he used to
call them) I cannot express, and I hope they will
not forget. Sure he lived as much desired, and died
as much lamented, as most men.
His remains were attended to the grave on Monday
following, March 8, with universal lamentation. He
was buried in St. Chad's church in Shrewsbury,
close by the grave in which the worthy Mr. James
Owen was buried not two years before.. Immedi-
ately after the body was interred, a funeral sermon
was preached in his own meeting-place to a numer-
ous congregation of true mourners.
I must conclude this sad account, as Mr. Fox docs
the history of the death of the Lady Jane Grey :
Tv, qnibus, isia legas incertum est. Lector ! ocellis;
Ipse quidem, siccis, scribere non potui.
I hnow not, reader, whether thou canst read this with-
out a tear ; I can assure thee that it was not written
without many tears.
Inscription on his Tombstone,
SAMUEL BENION, V. D. M. & M. D.
Whicksolife in Agro Salopiensi Natus, Collegii
Glasguensis olim Alumnus, Quando Corpus suum
hue demisit. Animam puram, piam, et modestam,
Terrenis defascatam, et Coelestibus plenam, Omni-
gen*^ Literature alte imbutam.
Glorias Dei.
In Concionando Evangelium,
Erudiendo Juventutem Studiosam,
Et Curando ^Egrotos,
Integre dicatum ;
Non tantum suis, sed et omnibus charum ;
In Christi Manus placide commisit.
Mar. 4. 170j
j^tat. Sua 3d.
SAMUEL BENION, V. D. M. and M. D.»
Bom at Whicksol in Shropshire, educated in the
University of Glasgow, died in this town. He was
pious, modest, and profoundly- learned, abstracted
from the world ; his mind was pure and heavenly.
Wholly devoted to the preaching of the gospel, the
instructing of studious youth, and the healing of tlio
sick ; doing all to the glory of God. Dear to his
friends, and to all besides. He committed himself
with devout tranquillity into the hands of Christ,
March 4, ITOj^, in the 3dth year of his age.
* Minister of the Word of God, and Doctor of Physic.
A SERMON
PREACHED AT THE
FUNERAL OF THE REV. MR. FRANCIS TALLENTS,
MINISTER OF THE GOSPEL IN SHREWSBURY.
WITH A SHORT ACCOUNT OP HIS LIFE AND DEATH.
JUDE 21.
Looking for the mercy of our Lord Jesus Christ unto
eternal life.
Had I been left at liberty to choose my subject on
this sad and solemn occasion, I should certainly
have pitched upon some text or other that would
have led me to show what a g^reat man (I might say,
a prince and a great man, for such men as he, who
have wrestled and prevailed in prayer, are Israel's
princes with God) is fallen this day in our tribe, and
what a great loss we have of him ; some text that
would have been proper to affect us with sorrow for
the breach made upon us, which cannot but touch
us the more sensibly, because we have been so lately
wounded again and again in the same tender part.
Though we have a great deal of reason with thank-
fulness to acknowledge the benignity of Providence,
in continuing such a great blessing as his life was so
long to us, yet his capacity for further usefulness
being also wonderfully prolonged, we ought to look
upon his removal as a further token of God's dis-
pleasure against us, and to lament it with a holy
fear. Jacob's family so greatly lamented the death
of Rebekah's nurse, who could not but be very old,
that the place where they buried her was called Allon-
hachuth — The Oak of weeping. Gen. xxxv. 8. What
a large debt of grateful and honourable tears is
owing then to one who has been so long a spiritual
father and nurse in Christ's family ! The longer we
onjoy good men, the more we should love and honour
what we see of Christ in them, and the greater
loss we should account their removal from us. I
should certainly raise up your mourning, could I
but be instrumental to stir up your graces ; yoiir love
to God and his image, your zeal for Christ and his
kingdom : these would engage your moarniDg for
the death of one who bore so much of God's image,
and did so much good service to the interests of the
Redeemer's kingdom among men in his day.
The notice God took of the death of Moses, Moses
my servant is dead. Josh. i. 2. might probably have
been my subject; and the rather, because, like
Moses, in his advanced years, his eyes scarce 'vraxed
dim ; and at length, like him, he died at the mouth
of the Lord, Deut xxxiv. 5. Or, Elisha's lamenta-
tion for Elijah's departure, which, for my own part,
I have reason to take up. My father, my father, the
chariot of Israel, and the horsemen thereof. Or Ch rist's
character of John Baptist might well have suited
the occasion. He was a burning and a shining iighl.
Nay, age being a crown of glory ; the old age of
such a one, who continued in his usefulness to the
last, being a diadem of beauty to all his friends,
one whose days spoke so well, and the multitude of
whose years taught so much wisdom ; it bad been no
solecism, to have applied to ourselves the lamenting
prophet's words. The crown is fallen from our heads;
woe unto us, for we have sinned.
But our reverend father, seeking your edifica-
tion, and not his own honour, has appointed the
text now read to you to be the subject of my thoughts
and yours at this time. He mentioned it to me a year
or two ago, as that which he desired might be preach-
ed upon at his funeral, laying the emphasis opoa
the word mercy : Looking for the mercy of our Lord
Jesus Christ unto eternal life. For (said he) all my
hopes of eternal life are built purely upon the mercy
of my Lord Jesus Christ. I have nothing else to
trust to. So that by this text, he being dead, yet
speaketb. Hear, and your soul shall live.
Many and many a good word he has spoken io
you in God's name, as feelingly and affectionately,
A SERMON, &c.
1033
as mach from Ihe. heart, and disoovering as much
of a nataral care for yoar estate, as most men I ever
heard ; now take this as his dying word ; and dying
words should make Hying and lasting impressions :
take it aa his last farewell ; his legacy (I may call it)
to this congregation, and a valuable legacy it is.
After he had been 56 or 67 years labonring among
yon in the word and doctrine, as opportunity fa-
voured, with this word he breathes his last; this
text he lives and dies by, it is his Cansummatum eit,
and finishing his course, with it he finishes his tes-
timony. Would you have the conclusion of the
whole matter, and whatever you forget, will yon be
sore to remember that it is this. Looking far tk^
mercy of our Lord Jesus to eternal life. O that you
and 1 might hear attentively the instructions of it,
might hear them from the grave, though it be a land
of silence ; might hear them from, heaven, not as the
word of dying men, but of the living God, who has
directed us not only what we must do, but what we
may expect. Let the mercy of our Lord Jesus
Christ be always before our eyes, and let the believ-
ing expectation of it fill our souls, be inlaid there :
let these words be written on the tables of our hearts,
as with a pen of iron, and with a point of a dia-
mond. Looking/or the mercy of our LordJestis Christ
unto eternal life,
I took it for granted that our deceased father, in
the choice of this text, designed these two things ;
I. To express the workings of his own heart, his
own sentiments and devout aiTcctions, and to let you
know that he for his part was a believing expectant
of eternal life, and a believing dependant on Christ
and his mercy for it, and continued so to the last,
and had not changed his mind.
II. To impress the like on your hearts, and to en-
gage and encourage you with the same things with
which he found himself encouraged and engaged :
he would have you also stirred up to seek for eternal
life in Christ's mercy, and to seek till you find. He
seemed desirous with the last blaze of his expiring
lamp, if it might be, by the grace of God, (that
blessed heavenly fire,) to kindle the same pious af-
fections in you that his own heart was inflamed
witli. O that I had more of his spirit ! then I could
the better lay before you his thoughts that took rise
from these words. I have looked upon it as none of
the least of the blessings of my life, that ever since
I was capable of it, I have been more or less at times
made happy with his conversation, and many an
hour have spent, abundantly to my satisfaction, in
fellowship with him ; and as it was his condescen-
sion, 80 it was my advantage, that he was very com-
monicative of his observations and experiences, in
&U his discourses full of Christ, and another world ;
so that I never parted frOm him, but I might have
l>een the wiser and better for my being with him,
and as much from him as perhaps from any friend
I ever had, might have learned both discretion and
devotion, that is, how to converse both with God and.
man. But if the countenance has for a while been
sharpened by such a friend, as iron is with iron,
alas, it grows dull again, and we want that liveli-
ness when we have occasion for it. O that the
blessed Spirit of God would bring this word home
to my heart and yours, would open our understand-
ings, and make our hearts to burn within us, so that
from this precious line of sacred writ we may gather
now, and lay up for a time of need, that honey
which I believe this blessed'servant of God did in
his own meditations suck from it, and may experi-
ence the same relish and power of it which we have
reason to think he had the pleasure of. The Scrip-
ture is a full fountain, out of which we may draw
as much water, and with as much joy, as others who
have gone before us, who have recommended it to
us to he our guide and stay, as it has been theirs.
Streams from this rock followed them through this
wilderness to Canaan, where the water will be
turned into wine ; and they will not fail us, nor be
to us as the brooks in summer, if we be not wanting
to ourselves.
I. then. Let us consider this text, as recommended
to us with the design, to express this good man's
believing hope and expectation of eternal life,
through the mercy of our Lord Jesus Christ, Hav-
ing lived in faith, thus he died in faith, seeing the
promised land afi'ar off, but embracing the promise
of it as faithful, and worthy of all acceptation, very
sure, and very precious; dying with the promise in
his arms, and the life promised in his eye. This
reason, this account he gives of the hope that was
in him, with meekness and fear ; that he hoped /or
eternal life, and hoped in the mercy of our Lord
Jesus Christ to bring him to it ; and that this hope
was to him as an anchor of the soul, sure and sted-
fast, entering before into that within the vail,
whither he himself is now entered.
It is the privilege and happiness of dying Chris-
tians, that they can look with ease and satisfaction
on the other side death and the grave ; can see firm
land, and a good land, beyond that rough and stormy
sea, and this enables them to look death in the face,
and to look down into the chambers of darkness,
without change of countenance. They know not only
whence death's commission comes, from their Fa-
ther's hand, but whither it will bring them, to their
Father's house, where they long to be. Dying is
not to them as it is to atheists and infidels, " a great
leap in the dark." No marvel, if from one who
knows not, or receives not, divine revelation, we hear
sad complaints of uncertainty, and how much the
departing soul is at a loss : Dubius vixi^ anxiusniorior,
quo vadam nesdo^^I have lived in doubts I die in
anxiety y whither I am going I know not^ said one ;
Animula vaguU hlandula^ qua nunc abibis in loca
1034
A SERMON ON THE DEATH OF
— O my poor toul^ whither art thou now going, said
another. And we have been lately told, that Mr.
Hobbes, (that, Leviathan, that crooked serpent,)
when, notwithstanding the vain hopes he had flat-
tered himself with, that thoag^h old he should yet
live a while, he was told, that he coald not continue
long, wished, ** O that I conld now find a hole at
which to creep oat of this world ! "* Bat they who
by faith baild on the foundation of the apostles and
prophets, and are united to Christ, the chief comer-
stone, have a holy humble confidence towards God
in a dying hour, and having put themselves under
a divine conduct, can easily leave the land of their
nativity, in prospect of the better country, that is,
the heavenly; and though, like their father Abra-
ham, they go out not knowing whither they go, yet,
like him, they go out with cheerfulness, knowing
whom they follow, and being assured that he will
show them the path of life. And though they cannot
particularly describe the future bliss, which is a glory
to be revealed, yet they are sure that it is enough to
make them perfectly and eternally happy. And
knowing whom they have trusted with all the con-
cerns of their felicity, even the same whom tho Fa-
ther has trusted with all the concerns of his glory,
they know very well he is able to keep what they have
committed to him unto that day, when it shall be called
for ; and be ready to receive that spirit, which they
then resign to him, and trust him with. In the as-
surance of this, they can walk with a holy security
through the valley of the shadow of death, fearing
DO evil after death, and therefore fearing none in
death.
Let this be observed to the honour of the Christian
religion, and the everlasting gospel, on which it is
founded, that thence are fetched such substantial
powerful antidotes against the fear of death, as the
best of the heathen moralists could never offer. The
Platonists sometimes called their philosophy Medi-
tatio mortis — Meditation on death, and taught their
disciples to think of death ; but they could not teach
them to triumph over it, as our religion teaches us,
O death, where is thy sting ? Let it also be observed
for our encouragement to diligence and constancy in
the work of God, that so we shall have not only an
entrance, but an abundant entrance, into the eterlast-
ing kingdom. What is there in death to be dreaded,
when it is only our passage to that eternal life,
which through the mercy of our Lord Jesus Christ
wc are looking and longing for.
And as it is the happiness of dying Christians,
that they have the hope of eternal life to stay them-
selves upon in that darksome valley, so it will be
for the glory of God, and the edification of others, if
they tell what God has done for their souls, and
leave behind them a testimony to the sufficiency of
• Dr. Kennet's account of the D. ofDcTon's fiimily.
the divine promise and grace from their own expe-
rience. Some, perhaps, may be invited into the wai«
of religion, many, however, will be encouraged there-
in, when they see and hear with what ease and
cheerfulness those who have been long walking in
these good ways leave the world in expectation of
the blessed hope. Some have thought it no less than
a debt which at least the old disciples of Christ owe
to those about them, to communicate to them the
comforts wherewith they are comforted of God, in
the believing prospects of the glory to be revealed.
/ believed, therefore have I spohen. Our deceased
father has thus encouraged us to go on in the way
pf God, by intimating to us, that he found abundant
comfort and support under the apprehcsnsions of
death approaching, in depending upon the mercy of
Christ, and looking for eternal life through him.
When he intimated his mind that I should preach
his funeral sermon, he added, that he would not
have me to praise him ; but,
I hope it will be no violation of that part of his
charge, to take notice even of that prohibition to hii
honour, his great honour ; theverymentionof it (and
I am obliged to mention it, because otherwise it might |
justly be expected, that I should have spoken largely '
concerning his character) turns to his praise ; and my
silence so restrained speaks aloud, that he was one of
those humble in spirit whom honour will uphold ; one
who sought not his own glory, nor cared to have a
trumpet sounded after him, any more than before
him, Digito monstrari, et dicier hie est — pointing him
out with the finger, and saying. This is the mmm ; bat
would rather do what was praiseworthy than be
praised for it By this it appeared, that he en-
deavoured to approve himself to God, and was there-
fore dead to, and looked with contempt apon, the
applause and commendation of men ; and that be
lived a life of sincere repentance and self-judging,
as the best Christians do ; and was far from being
like Saul, who, even when he owned his guilt to
Samuel, saying, / have sinned, added in the next
breathy yet honour me now before the elders of my
people, 1 Sam. xv. 90. And that he was one of those
Christians inwardly, whose praise is not of men, not
courted or desired of men, but of God, and who
make sure a witness in heaven, and a record on
high, and then reckons it a very small thing to be
judged of man*s judgment. Herein let us be fol-
lowers of him, as he was of Christ : let us not search
our own glory, for it is vain glory, nay, it is not glor^',
it is glory that will be turned into shame ; bat let
us with a single eye aim at God's glory, and then
that will reflect true glory upon us, and everlasting^.
He who does but act a part in religion, may con-
clude as that heathen emperor did, with Valetr tt
plandite — Prosper and applaud, the language of the
THE REY. MR. FRANCIS TALLENTS.
1035
sta^e ; but be whose heart is upright with God,
though he reckons a good name better than pre-
cious ointment, especially that at the day of one's
death, yet he is so intent upon his acceptance with
God, that the other is as nothing to him ; well know-
ing, that tme honour after death arises not from
men's eulogiums, but from Christ's Euffe-^eommen-
fUtian: if our Master say, Well done, the matter is
not great what oar fellow-servants say.
Kor will it (I hope) be any Tiolation of his charge
to leave it to his own works to praise him in the gates ;
they do it, they will do it, further and longer than
any thing I can say will. Generations to come will
mention him with honour, for his View of Univer-*
sal History, that copious comprehensive work, which
takes in all the generals, and in a manner touches
most of the particulars, that have swelled the numer-
ous volumes of historians ; sure never was so much
learning, so much reading, crowded into so little a
compass; never was one page in two columns so
well filled : it is a work confessedly exact and elabo-
rate, and of general and of lasting use. Let that
fast performance praise him for his knowledge,
jadgment, and great industry.
Let his Sure and Large Foundations, bis History of
Schism, and the Defence of it, praise him for his
catholic charity and moderation, and that healing
temper which, as far as it prevails and has the
ascendency, will extinguish heats, accommodate
differences among Christians, and bring and keep
^ood people together in love; conformable to the
design of oar blessed Redeemer, who died that he
might gather together in one the children of God,
who under several denominations were scattered
abroad.
Bat besides these works of his, I hope the good
success of his ministry in this place will praise him,
and the remaining fruit of it will be his honour, as
well as your comfort and advantage. Recollect
what you have heard from him, and live It over.
Yoa have fully known his doctrine, manner of life,
faith, charity, patience ; continue therefore in those
things which you have learned, and have been
assured of, knowing that you have learned them of
ODe who well understood them himself, and with a
very tender concern for your souls pressed them
upon jou. Abound therefore in the fruits of right-
eousness, and so commend your keeping ; make it
appear yoo have been well fed with the bread of life,
and nourished up with the words of faith and good
doctrine, by your holy heavenly conversations, your
sobriety, justice, charity, meekness, humility, and
<ixeroplary walking in every thing, which will be an
ornament to your profession, and the st&nding praise
of yoor ministers who are gone ; whose good preach-
in;^ will best survive them, and be best attested, in
your good living. If at any time you are tempted
to do an ill thing, remember you have not so learned
Christ, but have been better taught the truth as it
is in Jesus. If I may not praise him who is gone,
thus you may, and others, who thus see your light
shine before men, will glorify your Father which is
in heaven.
Though I may not praise him, yet I hope I may
put you upon praising God for him. Men, the
greatest and best of men, are but what the grace of
God makes them ; all their light they borrow from
the Father of lights, all their oil from the good
olive. They are ready to own it themselves, By the
grace of Gody I am what I am; I live, yet not J; I
laboured, yet not I: now, if we give the glory of that
grace to him from whom it is derived, and to whom
the praise of it belongs, whatever honour that
reOects at second-hand on the chosen instruments
of that grace, we do but our duty. St Paul never
flattered his friends, yet we often find him thanking
God for their faith and hope, their love and patience,
nor did ho court their applauses of him, he was far
from it ; yet he desired that thanks might be ipven
by many in his behalf, for what God enabled him
to do and snfler in his cause. That just praise of
men turns to a good account, which makes God its
centre, and runs up all the streams to the fountain.
Not unto uif O Lord, not unto ui, hut unto thy name
give glory.
You of this congregation have reason to bless
God for your ministers, for their gifts, and g^ces,
and serviceableness to yop. Glorify the God of
Israel, who has given such power unto men, and
gave men of such power to you. When you reflect
with a melancholy thought, upon those dark provi-
dences which have of late removed from vour head
two faithful ministers in the midst of their days, and
great usefulness, take occasion thence to bless
God for that kind and gracious providence which
continued one among you to a good old age, and
continued him in his usefulness to the last. Thus
God has tried you with a variety of instruments ;
yon have at the same time been blessed with the
gravity and authority of a Paul, the aged, and with
the vigour and liveliness of a Timothy, who, as a son
with the father, served with him in the gospel. Each
age has its advantage ; if both have been advantage-
ous to you, you have a great deal to be thankful for ;
if neither, yon have a great deal to answer for. But
whether they who piped unto you, or they who
mourned, have gained their point, or no, Wisdom
will be justified of her children.
The sons of the prophets have reason to bless
God, that ever they had such a father, such a guide,
such a counsellor, such an example : I am sure I
have, who am less than the least of them. May the
mantle of this Elijah clothe those who are left be-
hind, that we may walk in the same spirit, walk in
the same steps; and that we may show forth the
thankfulness of our hearts by the conformity of our
1036
A SERMON ON THE DEATH OF
liTes to that holy religion, wherein we have been
instnicted by those who were the gaides of our
yoath, and by oar steady and constant adherence
to the gospel of the grace, the free grace, of God,
which they lived and died by.
I am sure, it is no transgression of his charge,
(for it most be what he chiefly intended in the
choice of this text,) to observe the testimony which,
I think, he bore to some of the most precious and
peculiar principles of our holy religion, in making
these words his own ; for this will be for your edi-
fying, if it be not your own fault.
Christ and heaven are the peculiarities of the
gospel ; there, and there only, do we find the doctrine
of a Mediator between God and man, and of eternal
life ; it is by that light only, that these great things
are discovered, which were hid from ages and gene-
rations ; it is on the truth of that word, that our
belief of these does entirely depend. Much of God,
and his glorious attributes and perfections, may be
learned by the light of nature ; and many excellent
truths concerning him may easily be spelled out of
the book of the creatures; many who learnt no
higher than that book, said great things concerning
the Creator. Much, likewise, of the present pleasure
and advantages of virtue, may be learned from the
dictates of natural conscience, and the universal ex-
perience of mankind : but it is only by the glorious
gospel of the blessed God, that crown and centre of
all divine revelation, that life and immortality are
brought to light ; by it only we come to be acquaint-
ed with Christ and heaven, heaven as our end, and
Christ as our way. The knowledge of these is that
true wisdom, of which the depth rat'M, It is not in me ;
the tea taith^ It is not in me ; and which the topaz of
Ethiopia shall not equal. These are the things of the
Spirit of God which the mere animal man receiveth
not It is only by the New Testament, that blessed
character of divine grace, that we come to be inter-
ested in Christ, and entitled through him to eternal
life, which makes the Christian merchandise better
than the merchandise of silver.
These are the two things which the faith of a
Christian in a special manner fastens upon, the
great Saviour, and the great salvation wrought out
by him ; these the eye of faith looks upon ,* these the
hand of faith lays hold on. What is the faith we live
by, but the faith of the Son of God, and that faith
is the substance of things hoped for, and the evidence
of things not seen. What else is true Christianity
but a believing dependence upon the mediation of
Christ, with a devotedness to his conduct and go-
vernment in every thing ; and a believing expecta-
tion of the glory to be revealed, with a careful and
diligent preparation of ourselves for that glory.
O what a holy fire of love to Christ and desire
toward heaven, was kindled by tliis faith in tbe
breast of this good man ; how did be himself feel it
glow ; how did those who oonverBed with him see it
flame ; how did he breathe Christ, and breathe to-
ward heaven, cTcn to the last breath. Let us sub-
mit to the power of the same faith, and we shall
experience the fruits of it. There was another
Scripture which his heart was much upon, when he
saw the day approaching; and that included Christ
and heaven too, it was that close of the apostle s
triumph over death and the grave, Thentha be to God^
who giveth ns the victory (that is, brings os to hea>
yen, for till we come thither, we have not qaile
overcome) through our Lord Jesus Christ: bat in
this he chose to express to you the faith in which
he died, loohing for the mercy of our Lord Jesus
Christ unto eternal life.
Give me leave to improve the dying testimony of
this great scholar and Christian, for the honour of
pure Christianity, and the first principles of it. Id
many causes one aged witness is worth twenty
young ones. We have here an aged witness to pro-
duce on religion's side, who has affinned it upon his
death, that the mercy of our Lord Jesus CArisi unto
eternal life is what may be looked for with the
greatest assurance and desire by all the faithfal ser*
vants of Jesus Christ. Ash thy father then, and he
will show thee, thine elders, and they will tell ikeCf that
they have found, and so wilt thou, no righteousness
and strength to be depended upon but in Christ ;
no happiness and life, but in heaven. Those who
plead religion's cause have antiquity on their side,
and the wisdom and experience of the ancients, and
may boast as Elipfaaz does. With us are the grey^
headed, and very aged men. The longer men live in
the world, the more experience they have of its
vanity, and insufficiency to make them happy, and
that drives them to set their hearts more on heaven ;
and the more experience they have of their own
weakness and inability to help themselves, and that
drives them to rest more upon Jesus Christ, and bis
mercy and grace. Let this recommend religion to
us, that those speak well of it who have had a long
acquaintance with it. Polycarp, that blessed martyr,
who in the first ages of the church sealed the trath
with his blood at Smyrna, being vehemently urged
by the proconsul to renounce his religion, and as an
evidence of it to speak ill of Christ, replied to this
purpose : " Fourscore and six years I have served
Christ, and have always found him a good Master,
how then can I speak ill of him now V Here was
one who somewhat longer, even to his 89th year, had
been drawing in Christ's yoke, and witnessed from
his own experience that it was an easy yoke ; and
that in the service of Christ he was borne up and
comforted. Hiring and dying with the expectation of
bis mercy, even to eternal life.
There are six great truths contained in this text,
at least by implication, which he did in eflect bear
his testimony to in the choice of it, and they are not
THE REV. MR. FRANCIS TALLENTS.
1037
matters of nice and eariotts specolation, which exer-
cise the wits of the learned, nor matters of doabtfal
disputation, or strifes of words, which too often en-
g^^e the passions of the litigions ; no, he was none
of those who troubled the minds of the disciples with
SQch things, bnt was himself filled, and desired to
fill otbers, with the great things of God, the weighty
matters of the law and gospel, which are all oar
salvation, and therefore should be all our desire;
nor did he spend his seal upon any thing but what
all ^ood Christians are agreed in, whatever different
sentiments they may have, andgOTcrn themselves by,
in lesser things. Call therefore, if there he any that
tDiii annoer you, and to which of the saints will you
turn ? Tarn to which you will, of whatever denomi-
nation, (for, far be it, far be it from us to think, that
those of our own are the only ones,) and you will
And they all agree in these principles of the oracles
of God, which I gather from this text, which he who
is ^one bore his dying testimony to, and which, if
mre that survive were but more governed by, we
should be every way better both in heart and life,
and more loving and charitable to those we differ from
in lesser matters, since the things wherein we differ
are so few and small in comparison with the many
and great things wherein wo are agreed.
I. That there is another life after this. This is
plainly implied in the mention which the text makes
ef eternal life. For we are sure that this present life
is not eternal ; it is short, and transient, and hasieu'
ing away ; and they who say, they look for eternal
life, declare plainly that they believe there is an-
other country to which they must remove, and in
which they must reside, besides this through which
they are now passing. And I the rather lay this
down first, because our deceased father particularly
appointed, that the motto engraven in the rings to be
given at his funeral, should be this, ** There is a life
after this." God by his Spirit engrave it in all our
hearts. With this word- he comforted himself while
he lived, and designed to instruct and admonish us,
who for a little while are left behind. The plainest
truths are the most precious, and carrying with them
the most convincing evidence, should be the most
powerful, and have the most commanding influence
upon us ; such a one as this, worthy indeed to be
written in gold, and to be to us as the signet on our
right hand, ever with us, and continually before us.
And do we indeed believe, that there is a future
state, a life after this? that besides this world of
sense we are conversant with, there is a world of
spirits we are allied to, and must have our everlast-
ing abode in ? that when we have passed through
this world of work and probation, we must certainly
go to another world of reoompence and retribution,
and must receive according to the things done in the
body? We say, we believe the life of the world to
come; but we think of it so seldom, so slightly,
though sure, though near, though just at the door,
we consider it so little, and are so little influenced
by it in the management of ourselves, that it may
well be asked, do we indeed believe it? Show me
thy faith by thy worhs.
Do we believe there is another world, that we
must all be shortly lodged in for eternity? What!
and yet so fond of this world, as if we were to be
here always? and so mindless of that, as if we had
nothing to do in preparation for it? What ! and yet
do so much every day to unfit us for that life, and so
little to acquaint ourselves with the employments
and enjoyments of it ? What ! and yet think so little
of death, which will very certainly, and may very
suddenly, remove us to that world? O that we were
all more confirmed in our belief of another world !
and were so wise as to consider our latter end ; or,
as it may be read, onx future state. Then should we
pass more safely and comfortably through this world,
and at length out of it
It is sad to see many, even when they are under
the sensible symptoms of their approaching change,
and already taken in the custody of death's messen-
gers, still full of this life, solicitous about it, in love
with it, and very loth to think of parting with it, or
to hear talk of another. Our deceased father has
set us a better example, and by his weaned ness from
this life, showed how much his eye and heart were
upon another. Often has he charged his friends,
those at a distance by letter, and those about him
by woid of month, not to pray for the continuance
of his life ; though it was as far as any man's of his
age, from being made either uneasy to himself or
unprofitable to others : by which it appears he was
satur dierum-^full of days ; according to that promise
made to them, who set their love on God, with long
life was he satisfied. And what was the language
of Job's corruptions concerning his present state,
was the language of his graces ; / loathe it, I would
not live always in this world, having a desire to depart
and to be with Christ, which is far better,
2. That in the other life, there is a state of perfect
and perpetual bliss, prepared for and secured to all
good Christians, who live and die in the fear of God,
and in the faith of Christ. The eternal life the text
speaks of, is not only an immortal being; the damned
in hell shall have that for the perpetuating of their
misery, their worm dies not, therefore they die not ;
but an immortal blessedness, adequate to the en-
larged capacities, and commensurate to the never-
failing duration, of that immortal being.
We may firmly believe, upon the credit of eternal
truth, which all the saints in all ages have set their
seals to, and ventured their souls upon, that all
those who, by a patient continuance m well-doing,
seeh for glory, honour, and immortality, shall obtain
eternal Hfe, There is an everlasting perfection of
joy and satisfaction, which all those that are duly
1038
A SERMON ON THE DEATH OF
prepared for it in this world, shall certainly be pot
in the possession of in the other world ; consisting^ in
the immediate irision, and complete fruition, of God«
as their God ; a crown of immortal glory that will
never wither ; a kingdom that cannot be moved ; an
inheritance soch as never was on earth, no, not in
Canaan, no, not in Eden itself; inewrruptihle^ imi2«-
fiUdy and that fadeth not away, reserved in heaven
for all obedient believers ; the prospect of which is
now a sufficient balance, and the enjoyment of
which will then be an abundant recompence, of all
their services, sufferings, and self-denials ; all their
toils, all their griefs, all their losses, heaven will
make amends for all.
And do we indeed believe this ? Why then are we
so careless to make sure our title to this happiness ?
Why do we take so little pains to work out our sal-
vation ? Why do we so eagerly pursue the good things
of this world, as if they were the best things, and rest
in them as if they were our portion and our heritage
for ever ? Have we any good hope, through g^ce, of
his happiness, why then do we go mourning from
day to day under the burthen of worldly crosses, as
if the glory to be revealed had not enough in it to
countervail the sufferings of this present time? Let
the experiences of the saints, who have not only
been kept from fainting, by believing that they shall
see the goodness of the Lord in the land of the living,
but in the prospect of it, have been enabled to re-
joice in tribulation, direct and encourage us to
build our hope on the same foundation, and draw
our joy from the same fountain.
3. That our present state is a state of expectation ;
even the greatest and best saints in this world are
still looking for something yet to come, which will
make them greater and better. It is certainly true,
we are not yet entered into rest, we are not at home.
How well soever it is with us in this world, and how
easy soever, and well pleased, we are in our present
state, there is still something we are to look for, and
wait for; something above this world, something
beyond it : the best are not so holy as they would be,
nor reckon themselves to have attained, or to be
already perfect ; but they are still pressing forward
toward the mark : the most comforted are not so
happy as they would be, and expect to be, when
that which is perfect is come. They who deal with
God, de^l upon trust, for something out of sight and
in reversion, after one life ; and must wait till the
harvest for the return of their seed, and till the even-
ing for the reward of their work, not of debt but of
free grace. ^
With what a generous contempt should we look
down upon the body and the world, if this truth
were duly considered? What have we here, and
whom have we here, that we should call this our
rest? Though the human soul is conscious to itself
of an innate inclination to its body, yet the sancti-
fied soul, being touched with the loadstone of divine
love, is conscious to itself of a predominant ioclina-
tion to its God, and its kindred in the upper world ;
and therefore, even in the body, when it acts like
itself, and agreeable to the principles of its new na-
ture, it complains it is not in its centre, in its ele-
ment ; it is not what it would be, nor where it woald
be. Instead of reposing itself and bein^ pleased,
it g^ans, being bnrthened, longing to be absent fnmi
the body, as well as it loves it, that it may be pre-
sent with the Lord. The delights of sense, and all
the amusements and entertainments this earth can
afford, are die despised crowds through which the
soul, thus big with expectation, presses forward in
pursuit of everlasting joys. Even holy ordinances,
though a day in them is better than a thousand else-
where on earth, yet they are but the highvraya through
which we pass along to this eternal life, and go
from strength to strength, till we appear before God
in the heavenly Jerusalem : they are but means in
order to a further end, in the use of wfaicb we an
still looking, still waiting for the consolation oi
Israel.
This faithful servant of God was much in this ex-
pecting frame. That text on which he preached at
my father's funeral almost twelve years ago, he seem-
ed to have much upon his heart, and often repeated
it. We which have the firtt fruits of the Spirit ^ evcii
we oureelvee groom within oureelvee, waiting for the
adoption. And the last sermon he preached, the day
before he sickened, and not twenty days before his
death, was to the same purpose, on those words of
the lamenting prophet. It is good that a nutn skouid
both hope and quietly Moait for the salvaiian of the
Lord. I perceive by the notes of it, it was newly
meditated. He intimates towards the close, that he
had been upheld many years by that hoping, and
quiet waiting for divine salvation, and had found
peace and holy security in that way ; and his notes
conclude with Hab. ii. 3,4. The vision is for an
appointed time, and at the end it shall speah, mnd shall
not lie ; though it tarry, wait for it ; because it will
surely come, it will not tarry. Thus did he encourage
his own faith and patience to hold out yet a little
while ; and his last breath here concurred with that
of the dying patriarch, when he was blessing his
sons, / have waited for thy salvation, O Lord, Gen.
xlix. 18.
4. That we have all need of divine mercy, are for
ever undone without it, and must depend upon that
for all the good we hope for, here or hereafter. W>
must never expect life, much less eternal life, but
through meray, infinite meroy. We all lie at €k>d's
merey ; he has all the advantages both of law and
strength against ns ; our destruction would be no
wrong or injustice to us, no difllculty or loss to him.
We are sinners, miserable sinners ; are charged with
guilty and cannot deny the charge, cannot confess and
THE REV. MR. FRANCIS TALLENTS.
1039
astify, caonot g^ve security to answer the law ; nor
lave we any arts to evade either its cognizance or
ts sentence ; we have no pica to pat in that will
land as in any stead. Tboa^h we thoaght oarselves
ightcous, yet darst we not answer ; for God knows
hat ill by as which we know not by oarselves, and
herefore we must make sapplication to oar Judge,*
md cast oarselves entirely apon his mercy ; which
ve need not be afraid to do, for he has proclaimed
lis name €hracioH9 and Merciful^ and is particularly
}leased with those who hope in his mercy ,^ and in
)bedience to his will humbly refer themselves to it
All oar comfort and happiness we mast look for
rrom the mercy of God, that mercy which is so often
said to endure for ever, because the fruits of it are
Dverlasting. The chosen vessels are said to be ves-
fels of mercy ,*« and the people who are taken into
covenant with God, are said to obtain merey.^ It is
accordmp to his merey that he hath saved as,* and
bath begotten us again to a livtly kopeJ Blessed
Paul himself attributes both his fidelity and his con-
stancy to divine mercy ; / ehtainedmereyoftke Lord
to he faithful fi and a$ we have received mercy we faint
not.^ Thus even the New Testament, which brings
in the everlasting righteousness, yet teaches us still
to have an eye to everlasting mercy, for pardon and
peace, for grace and glory. The poor publican's
prayer, God be merciful to me a sinner, i is what the
best saints have set their heartiest Amen to, and have
blessed God, that we find it upon record in the gos-
pels as an answered prayer; and that he who prayed
it with a humble, broken, penitent, and obedient
heart, went to his house justified.
Thus this good man finished his coarse, under a
deep sense of his need of the mercy of God. I shall
not forget with what solemnity he said to me, when
I was with him a few days before he died, and he
vas so weak, that he conld say but little ; " Here I
lie, endeavouring to renew my repentance for all my
sins, from my beginning to this day, and I would
not think, that my weakness and illness should ex-
cuse me from the exercise of repentance." And
«ben I was praying by him, that God would support
and strengthen him, he softly put me in mind to pray,
that his sins might be forgiven him. It is related
both of St. Austin and of Archbishop Usher, those
two g^reat men in their day, that on their death-beds
they lamented their sins of omission. Those who
thus hnmble themselves shall be exalted.
5. That it is only from Christ, and through Christ,
&od in Christ, that we poor sinners can hope to find
mercy. The mercy we must be saved by, if we be
Kved, is the mercy of our Lord Jesus Christ ; it is
tbat we most have an eye to, it is that we must de-
pend upon for eternal life : mercy put into the hand
of a Mediator, procured by him for us, conferred by
• Mix. i& b P& Hi. la « Rom. ix. 33. d I Pet ii.
' Tit lit. A. f I Pet i. 3. v I Cor. vii. 35.
10.
him upon as ; he received the gifts of mercy for men,
he gave the gifts of mercy to men,^ even the rebel-
lious. The Father has set him at his right hand ;
for by him he reaches forth his mercy to the children
of men, and he is so entirely intrusted with the dis-
posal, that it is called his mercy.
The mercy of Christ appears very illustrious in his
whole undertaking, from first to last ; it was in his
love, and in Bis pity, that he redeemed us, that he
took this ruin under his hand. He assumed our
nature, that he might be toached with a compassion-
ate feeling of oor infirmities. All his miracles were
acts of mercy as well as acts of power, and instances
of his kindness and good-will toward men. All the
invitations he gave to poor sinners to come to him,
and the promises he has made for their encourage-
ment, are the breathings oi his mercy. In all his
offices his mercy shines. Is he a prophet ? He can
have compassion on the ignorant;' and they wha
loarn of him, will find him meek and lowly. Is he
a priest ? He is a merciful as well as faithful High
Priesf Is he a king ? He comes to us meek, and
having salvation." It is the mercy of the Redeemer
that runs through the whole work of redemption, and
is the support and joy of the redeemed. The apos-
tle speaks of the meekness and gentleness of ChristyO*
as one of the most precious and powerful consider-
ations vrith all good Christians, by which they ought,
to be influenced as much as by any thing.
The great design of the gospel is to exalt Christ,
by showing, that all the favours we are now to expect
from God pass through his hands, and we are be-
holden to him for them. It is through his blood that
we receive forgiveness of sins; he is our peace, and
from his fulness we receive grace for g^ace. The
Father has committed not only all judgment, but alt
mercy, to the Son, that all men might honour the
Son, by applying themselves to him, and resting
on him ; to whom the Father has given power over
all flesh, on purpose that he might give eternal life,
and all the preparatives for it, and earnests of it, to
as many as were gpiven him. Would we receive
mercy, we must go to Christ for it ; for he is all in
alL All our springs are in him, and we most ac-
knowledge our obligations, not only to his merit, but
to his mercy, and that gpreat love wherewith he loved
us ; for it is owing to his rich mercy that we have
interest in his merit, and benefit by it ; and this we
ought to be made more and more sensible of, that
we may find oarselves for ever engaged to love him,
and live to him, and to cast all our crowns at his
feet. Thus is boasting effectually excluded, and all
flesh forbidden to glory in his presence. It is of
the Lord*s mercies, the Lord Christ's mercies, that we
are not consumed, that we are not fire brands in hell ;
and it is because his compassions fail not, and are
h 2 Cor. Iv. 1. { Luke xviii. 13. k Ps. Ixviii. 18. i Heb. v. 8.
m Heb. ii. 17. n Zech. ix. 9. 03 Cor. x. l.
1040
A SERMON ON THE DEATH OF
nekf every mommg, that we coDtinae hitherto, that
we are supported under oar burthens, comforted in
our sorrows, have our daily infirmities pardoned, and
the willingness of the spirit accepted, notwithstand-
ing the weakness of the flesh : and if ever we get to
heaven, that must be called the mercy of our Lord
Jesus Christ, which will eternally remind the glori-
fied saints how miserable they had been if Christ
had not stood their friend. The heft man in the
world, when he comes to have his everlasting state
determined, will certainly be undone if Christ be
not merciful to him. And therefore St. Paul prays
for Onesiphorus, who by his charity had lent to the
Lord, not that he might have justice done him, but
that he might find mercy of the Lord in that day.'
If the merciful be blessed, it is not because they are
men of merit, but because they obtain mercy i with
the Lord Jesus. Son of David, have mercy on us ;
Jesus, Master^ have mercy on us ; must be tlie breath-
ings of our souls, even to the last; living, dying,
and in the judgment
This was it that our deceased father was full of.
To him to live was Christ ; the mercy of Christ,
and the merit of Christ. It was but a few weeks
before he died, that he gave this thesis to a candi-
date for the ministry, to be maintained at his trial for
his ordination, Justiiia qua coram Deo sistimus est
justiHa Christi Mediatoris — That we cannot appear
before God in any righteousness of our own, but
Christ's merit is our only righteousness, and for that
we are ever indebted to his mercy. '* None but
Christ, none but Christ''
6. That the mercy of our Lord Jesus Christ is as
necessary to the finishing of the work of our salva-
tion, as it was to the beginning of it We not only
receive the mercy of Christ in our justification,
sanctification, and present comforts, but we look
for it still, even unto eternal life ; we depend upon
that to bring us to heaven, to preserve us to that
kingdom, and to present us faultless before the pre-
sence of his glory with exceeding joy.
Christ's mercy may be looked for even to eternal
life ; for whom he loves, he loves to the end, loves
them into heaven, that world of everlasting love ;
for his gifts and callings are without repentance.
The vessels of mercy shall be vessels of honour ; and
though they commit iniquity, they shall be brought
to repentance, so that mercy shall not depart from
them. Grace in the soul is the work of God's own
hands, which he will not forsake, because his mercy
endures forever, and he will perfect that which con-
cerns us. As for God his work is perfect ; it began
in mere mercy, rescuing a malefactor from death ;
but that mercy will proceed till it crowns a friend
and favourite vrith endless glory. TAit day thou
shalt be with me in paradise.
p2Tim.l.ia
Let this mercy, therefore, be depended npon to thJ
last, and let us have our eye ever towards it ; let doC
the strongest and most experienced Christians thinkj
their own hands suiBcient for them, or imagine ikad
if Christ's mercy will but help them so far^ they,
can then shift for themselves ; no, if that mercy be!
not drawn out to eternal life, we are nndoDC. If the
same who is the author be not the finisher of oar'
faith and hope, they will never be perfected in vision
and fruition. If goodness and mercy do not follow us
all our days, even to the last, we shall never reach
to dwell in the house of the Lord. To it, therefore.
let us commit the great trust against that day, and
depend upon the same kind and mighty hand that
laid the foundation of this great work, and fastened
the comer-stone of it, at length to bring forth the top-
stone with shoutings, and eternity itself will be short
enough to be spent in crying, Grace, grace io it
And thus I have briefly touched upon those great
truths, to which it should seem this faithfol witness
designed to bear his dying testimony in choosing this
text; andwe know that his witness is trae, and I hope
we believe, not for his saying only, but that we have
heard them ourselves, tasted the sweetness, and felt
the power of them in our own hearts ; which is the
most convincing evidence to us of the tmth of them.
But if indeed we receive these truths in the light
and love of them,
(I.) Let us bless God that they are so clearly re-
vealed to us in the Scripture. Blessed are onr eyes,
for they see the joyful light, our ears, for they hear
the joyful sound, of Christ and heaven ; things not
only hid from the wise and prudent, who despised
them, but from prophets and kings, that desired to
see them, and might not Bless God that we see
eternal life set before us, and not set out of onr reach,
while we see Christ undertaking for us, able to save
to the uttermost, and as willing as he is able.
Let us, therefore, give diligence to get the know-
ledge of these great things, and grow in oar acquaint-
ance with them ; let us more firmly believe the gos-
pel doctrines concerning Christ and heaven, forther
are faithful sayings, and more familiarly converse
with them, for they are worthy of all acceptation.
Let men of learning learn Christ ; let men of busi-
ness understand this business ; for without this, the
most learned men at their end vrili be fools, and the
richest men at their end will be beggars— beggars in
vain. The gospel of Christ is the same to the wise
and the unwise, to the Greek and the barbarian.
The greatest wits and statesmen are not above the
knowledge of Christ and heaven, and that knowledge
is not above the capacity of the meanest who seek it
faithfully. Set your hearts therefore unto all the words
which are testified among you this day, Deot xxxii.
46. for believe it, they are matters of life and death.
slbtt v.r
TliE REV. MR FRANCIS TALLENTS.
1041
(2.) Let us bless Ood that they are so well attested
by the experiences of wise and good men. Though
our faith stands not upon any human testimony, yet
it is an encouragement to us to venture our souls upon
the same foundation that so many have, to their un-
speakable satisfaction, ventured theirs. — Some who
have traversed the vast region of human learning,
have owned with Solomon, that the increase of it
has been but the increase of sorrow, and they have
foand no true joy but in the doctrine of Christ.
Mr. Selden was confessedly one of the greatest
scholars of his age, and on his death-bed expressed
himself to this purpose to archbishop Usher — ^That
he had in his time taken a great deal of pains in
searching after knowledge, had surveyed most parts
of the learning of the sons of men ; but in all the
books and manuscripts he was master of, he found
nothing wherein he could rest his soul, save the
Holy Scripture, and that passage was especially
comfortable to him. The grace of God which bring -
eth salvation, hath appeared to all men, teaching us to
deny ungodliness and worldly lusts, and to live soberly,
righteously, and godly in this present world, looking
,for the blessed hope. Tit. ii. 11 — 13. We have now
parted with one who was as well acquainted with
books and men, and had improved as much by that
acquaintance) as perhaps any man I ever knew ; yet
he counts all but loss, that he may know Christ, and
win Christ, and be found in him ; and that which
yon see gave him the greatest satisfaction in his
dying moments, was an expectation of the mercy of
oar Lord Jesus Christ unto eternal life.
Look upon it as the testimony of a minister, who
has often in Christ's name called npon you to lay
hold on eternal life, and to make that sure. Now
you see he urged you to nothing else but what he
did himself; he directed you io Christ and his
mercy, and there he reposed himself. Therefore the
ministry is committed to men like ourselves, because
they having souls to save as well as we, we may
hope they will deal for our souls as for their own,
and direct us to build upon no other foundation than
vhat they themselves build upon, and will speak
what they themselves have seen, and testify what
they have themselves known. Your ministers who
are gone, embarked for another world in the same
vessel which they have often persuaded you to
embark in, and have thereby showed they were in
earnest with you.
But if we receive the witness of men, the witness
of God is greater ; men may be deceived, but God
caoDot : by faith receive his testimony, and so set
to yonr seal that he is true : and this is the record,
it is the sum total which all I have said amounts to,
that God kaih given ns eternal life, and this life is in
his Son,
II. I come now to consider this text as recom-
mended to us, with design not only to express the
3 X
workings of his heart towards Christ and heaven,
but to impress the like workings on our hearts.
And so the words come in here as an exhortation to
this duty of looking for the mercy of our Lord
Jesus Christ. The former is in order to this. They
who have themselves tasted of the mercy and grace
of Christ, cannot but desire that others also may
taste of it. True grace hates monopolies, and de-
sires not to eat its morsels alone. Sinners entice you
to cast in your lot among them, and tell you, you
shall find all precious substance, and fill your houses
with spoil ; but they lay wait for their own blood,
and their end will certainly be bitter as wormwood ;
hearken to the invitations of the sons and heirs of
heaven, and |>e persuaded to cast in your lot among
them, for yet there is room ; in Christ and eternal
life, there is enough for all, enough for each, enough
for you, and you will all be welcome. Your deceased
pastor was himself so fully convinced of the reality
and certainty of unseen things, that he earnestly
desired you also might be convinced of them, and
that none of yon might perish in ignorance and un-
belief concerning them. He had such pleasure in
looking for this eternal life, and such satisfaction in
relying on Christ for it, that he wished you the same
pleasure, the same satisfaction. It yielded him
solid substantial comfort on his death-bed, which
renewed the inward man, even then when the out-
ward man was decaying. Then he said with thank-
fulness, that through the grace of God, he had
abundance of peace ; and that his heart was as full
of joy as it could hold. Let this encourage you to
follow him and others, who are now through faith
and patience inheriting the promises. He had
hope in his death, and you have reason to think he
is now happy ; be you holy, and you shall be happy
too. Heaven is not intended only for good ministers,
but for all good Christians who now have their con-
versation in heaven. The crown of righteousness
shall be given, not only to such grtat men as St.
Paul was, but to all those who love Christ's appear-
ing; who love his first appearing, and are thankful
for it; his second appearing, and long for it. Christ
has opened the kingdom of heaven to all believers,
and excluded none who do not exclude themselves ;
put in for it therefore, and resolve not to take up
short of it. Would you die the death of the right-
eous ? live their life. Would you have your last end
like theirs? let your present way be like theirs.
Follow their faith, who made Christ the end of their
conversation, who, what he was to them yesterday,
will be the same to us to-day, and to them and us
for ever. Whatever you heard or saw in your aged
minister that was instructive and exemplary, tran-
scribe it into your own hearts and lives, and thus
let him still live among you ; and then death, which
has parted him from you a while, to make yon
amends, will shortly fetch you to him.
1042
A SERMON ON TH£ DEATH OF
When he ordered that this text should be preached
upon at his funeral, he withal gave direction, that
I should take some notice of the foregoing words,
and observe something from them for your instruc-
tion. And, I think, this will be the most proper
place to do it, in order to your attaining a well-
grounded hope of eternal life. The context is this,
(v. 20, 21.) But ye, beloved, huilding up younehei an
your most holy faith, praying in the Holy Ghoit, keep
yourselves in tlie love of God; and then continue look-
ing for the mercy of our Lord Jesus Christ unto
eternal life. From all which I shall now in the
close, give you some directions, and I beseech you,
suffer the word of exhortation, and submit to it.
Now though Providence has prepared the ground,
(and those hearts are hard indeed, that will not be
softened by. the death of two such ministers so near
together,) I would hope, the seed of the word might
take root, and bring forth fruit.
1. Lay a good foundation in holy faith, and the
love of God. This is supposed in those exhortations
to build up ourselves on our most holy faith, and to
keep ourselves in the love of God, See that you be
well principled, that the root of the matter be found
in you, else you cannot be fruitful in the fruits of
righteousness. Let our holy faith in Christ lead us
to the love of God, as reconciled to us through him.
Firmly believe the doctrine of Christ, embrace it,
rely upon it, be delivered into it as into a mould,
receive the impressions of it, and submit to the com-
manding constraining power of it Let your faith
particularly receive Christ, and rest upon him, as
your Prophet, Priest, and King, and resign your-
selves to him to be ruled, and taught, and saved by
him. Let it be a faith unfeigned, and not a bare
profession, a faith that purifies the he^rt, then it is
a holy faith. The doctrine we believe is holy, let us
be sanctified by it. It is faith that overcomes the
world, quenches the fiery darts of Satan, realizes
unseen things, establishes the heart, and keeps us
from fainting ; neither circumcision avails any thing,
nor uncircumcision, but this holy faith is all in all.
We have no benefit by divine revelation, that great
blessing of the world, without faith, no more than we
have by the light of the sun without eyes. The word
preached will not profit, if it be not mixed with faith.
Let this faith work by love, such a reigning love
of God in your hearts, as will eat out all sinful self-
love, and the love of the world, and will kindle in
you a holy fire of devotion to God, and zeal for his
honour in every thing ; such a love as will make the
keeping of all his commandments easy to you, and
particularly that of brotherly love; get this love
shed abroad in your hearts by the Holy Ghost, and
do all you do in religion from that principle.
f 2. Build upon this foundation, else in vain was
^ the foundation laid. Ye beloved, who have escaped
the snares of the scomers, he is speaking of in the
verses before, and are contending for the faith cunce
delivered to the saints, Jude 3. think it not enough
that you have and hold the true religion, bat be still
building up yourselves on your most holy faith.
Proceed upon the good principles that through
grace are laid, and act in oonformitj to them, as
those who in all you say and do are governed by
conscience, and the fear and love of God. Proceed
in the good practices you have begun, and never
grow weary of well doing. You have still need of
helps for your souls, bless God there are such to be
had, who will build, and will help you to build up
yourselves, upon the good foundations of faith and
love, which your ministers who are gone have laid
among you.
Go forth, therefore, and go on in the strength of
Christ, in the work and warfare of your Chiistiaiiity.
Be daily improving in knowledge, in wisdom, in every
grace, and reckon not yourselves to have appre-
hended. You have daily lessons to learn, be get-
ting forward in your learning ; daily wori^ to do, be
still doing it, and rid g^und in your journey hea-
ven-wards. Have you begun well? Let nothing
hinder you. Have you gone on well hitherto ? Lose
not the things which you have wrought, tiie things
which you have gained. We are clogged with so
many corruptions, and surrounded with so many
temptations, that if we do not get ground, we cer-
tainly lose ground ; like a boat on the river, if it be
not rowed up the stream, it will of itself go down
the stream. Non progredi est regredi, — iV## to advmnet
is to retreat. Aim high theroforo, and press forward,
having such a prize set before you. Ran vrith
patience the race set before you. Hold fast Christ as
the foundation, which will stand the storm, and then
carry your building as high as heaven above the
storm. Let your motto be Plus u2tra — Onumrd, \^
3. Be constant and inward with God in prayer.
Would yon build yourselves on your most holy faith,
pray much, and pray in the Holy Ghost, for except
the Lord build the spiritual house, they labour in
vain who build it We can do nothing for ourselves
of ourselves, but all our sufficiency is of God; to
him therefore we must continually apply ourselves ;
he has promised grace to help in every time of need,
but he will for this be inquired of by the house of
Israel. Ask, and it shall be given you, not other-
wise : ask in faith, ask in earnest, ask and seek by
endeavour, ^sk and knock with constancy and im-
portunity, as become Jacob's seed, and Jacob's
God will not let it be in vain. By prayer give glory
to God, and then you may expect to receive grace
from him, and would be every way better did yon
pray more, and more to the purpose. Let all your
comforts draw you, and all your crosses drive you,
to your knees, and especially let your deficiencies
in faith engage you to pray for the increase of it,
and the fulfilling of the wprk of faith with power
/
/■^
/*
THE REV. MR. FRANCIS TALLENTS.
1043
Yoa woald proGt more by the word of faith, if yon
did pray more for a blessing upon it. You will not
sit down to meat, why then will yon sit down to a
sermon, the food of your souls, without craving a
blessing. Praying contributes no less to our edifi-
cation in faith than hearing does, indeed it does
more, for it engages God on our side.
And whenever you pray, see that it be in the Holy
Ghost ; pray under the Spirit's influence and opera-
tion, who makes intercession in us, and helps our
praying infirmities. Let your spirits be employed
in the duty, and in order thereunto see it necessary
to depend upon God's Spirit It is not his inspira-
tion, as a Spirit of prophecy, that we are to expect,
but his conduct and streng^, his light and heat, as
a Spirit of adoption, a Spirit of grace and supplica-
tion.
4. Take heed of every thing that tends to quench
the fire of boly love, and would cast yon out of God's
favour. This is intended in that branch of exhorta-
tion, Keep yourselves in the lave of God. We must
not only pray, but watch, and make it our constant
care and endeavour to preserve both the good work
of God in as, and the good will of God toward us.
Let us keep ourselves in love to God, as the most
beautiful Being, and the most bountiful Benefactor.
Take heed of every thing that would hinder the
operations of his love. Let not the pleasures of a
prosperous condition draw off your love from God,
nor divert it to lying vanities ; nor let the sorrows of
an afflicted condition cool your love towards God,
nor occasion you to entertain any hard thoughts of
bim. The love of God is that fire on the altar,
with which all our sacrifices must be kindled ; let
it not go out for want of being blown, and stirred
^Pt ^y pious and devout meditations on the grace
of God, which are the fuel of pious and devout
affections.
Let us keep our interest in the love of God, and
beware of saying or doing any thing to forfeit it.
Has God graciously condescended to take you into
covenant and communion with himself, be sure you
keep his commandments, that you may abide in his
lo?e ; and may not lose or lessen your interest in
bim. Carefully avoid sin, all appearances of it, and
approaches to it, for fear of ofiending God, and in-
curring his displeasure. Yon are upon your good
bebaviour, see that you behave yourselves well, that
no man take your crown. If you throw yourselves
out of God's love, to whom will you betake your-
selves? You have lost your best friend, have made
bim your enemy, and who then can befriend you ?
Be solicitous therefore to please God, and let it be
tbe top of your ambition to be accepted of him.
Keep in the way of your duty ; keep close to holy
ordinances, and live in brotherly love, then you
keep yourselves in the love of God.
Keep lavTBi'-one another in the love of God ; so
3x2
it may be read ; watch over one another ; edify one
another ; do all you can to prevent others from fall-
ing into sin, and to recover them from it ; to provoke
one another to love and to good works, and not to
provoke one another's passions } let hand join in
hand to promote every thing that is good, that you
may strengthen and encourage one another in all
the instances of holy love, and so may keep one an-
other in the love of God. It was Cain who said, Am
I my brother's keeper.
5. Lay hold on eternal life ; it is set before you
not only as the visible heavens, to be looked upon,
but as a prize, to be run for, and fought for : it is
offered to you; it may be yours upon very easy
terms, it will be yours unless you put it away from
you. Many a time you have had the offers of it
made you, and now once more : give not sleep to
your eyes, nor slumber to your eye-lids, till you
have, through grace, made sure your title to it. Be-
lieve the reality of it ; prefer it before all the delights
of sense and time ; consent to the conditions upon
which it is offered ; be willing to part with all for
it ; set your hearts upon it, and keep it always in
your eye.
It is life, my brethren, it is the life of your souls,
it is eternal life, that you are urged to lay hold on.
A life on th^ other side death, but a life that has
no death on the other side it. Your present lives are
dying lives, and so are the lives of all your friends ;
the lives of your ministers, you see, are so : we can-
not take any fast hold of this life, or of any of the
enjoyments of it ; place your happiness therefore in
eternal life, seek and secure it there. Your minis-
ters, who preached to you the words of that life, are
one after another gone before you to the enjoyment
of it : let their death do that which their life has not
done, to draw your hearts upward, upward toward
God ; forward, forward toward heaven.
6. Let Jesus Christ be all in all to you. In every
thing wherein you have to do with God, depend
upon the mercy of our Lord Jesus Christ ; and in
all things let him have the pre-eminence with you.
Remember, you are Christians ; but in vain are you
called so, if you rest in mere natural religion, and
relish not the truth, as it is in Jesus. If Christ be
of no account with you, Christ will be of no effect to
you ; and then you are undone. If you leave Christ
out of your religion, who is indeed the Alpha and the
Omega of it, what comfort can you find in it ? what
benefit can you expect from it here or hereafter ? If
yon look for that in yourselves, that righteousness,
and that strength, which is to be had in Christ only,
you must thank yourselves when the disappointment
proves fatal. He who is sinking, if he embrace him-
self, perishes, but if he lays hold on the hand reached
out to him, he may be helped. You are disciples
of Christ, devoted to Christ, dependents on Christ ;
asy therefore, you have received him, so walk in him :
1044
LIFE OF THE REV. MR. FRANCIS TALLENTS.
yoa baye need of him daily, make daily ase of him.
He is the true ChristiaD, in whom Christ is formed,
and he the growing Christian, who grows up into
Christ in all things.
Your ministers were of St. Paul's spirit, to them
to live was Christ, to preach Christ ; nor did they
desire to know any thing among you, but Jesus
Christ, and him crucified. Let the same mind, there-
fore, be in you, and whatcYcr you do in word or deed,
do all in the name of the Lord Jesus. Live upon
the mercy of Christ, see yourselves lost without it,
and cast yourselves upon it : let that be your stay,
and stay yourselves upon it ; let that be your com-
fort, and comfort yourselves with it. Be ready to
own your dependence on Christ, and your obliga-
tions to him ; Christ is a Christian's all, and there-
fore, blessed be God for Jesus Christ. Let that be
the burthen of every song.
Lastly, Live in the believing hopes and expecta-
tions of eternal life through the mercy of Christ If,
by the grace of God, you have taken some care, some
pains, to make it sure, (I hope I speak to many who
have done it,) take the comfort of it Be still look-
ing for the mercy of our Lord Jesus Christ to eternal
life, and with patience wait for it Let actual
thoughts and expectations of eternal life be the
daily entertainment of your souls. Look upon it as
real, as near, as yours ; and please yourselves with
the prospect of it How often do our foolish, idle
fancies build us castles in the air, and please us with
the imagination of things uncertain, unlikely, im-
possible ! When at the same time, if we would set
our faith on work, that would entertain us with the
delightful contemplation of real bliss, which we
shall very shortly be in the possession of; and .which
will so far exceed our present conceptions of it, that
we need not fear, lest (as it is with the things of this
world) the raised expectation of them should be a
drawback upon the enjoyment of them, and lessen
the pleasure of it But on the contrary, the more
we converse with it in faith and hope, the better
prepared we shall be for it, and the more will the
capacities of the sanctified soul be enlarged to take
in those joys. What ! sirs, do we hope to be ii
heaven quickly, to be there eternally, and yetthint
so seldom of it, and please ourselves so little with the
foresight of its glories, and the foretaste of its plea-
sures. Let us raise our expectations, for the thiap
are neither doubtful, nor distant, nor despicable,
but sure, and great, and very near ; and the hope
of them, if built on Christ, will not make as
ashamed.
Let our hopes and expectations of eternal life
wean us from this world, and take our affections off
from it. What an inconsiderable point is this earth,
to one who has his conversation in heaven ! How
trifling are the things that are seen, that are temporal
and transitory, to one who keeps his eye and heart
on the things that are not seen, that are eternal. Let
this hope purify us from all the pollutions of sin, and
pacify all the tumults of our spirits, that we may be
found of Christ in peace. Let it engage and quicken
us to the utmost diligence in the service of God : it
is sure worth while, to take pains in that work, which
no less than eternal life will be the recompence of.
Do we hope for the mercy of Christ ? Let us then
put on, as the elect of God, bowels of compassioD,
and upon all occasions show mercy, as those who
hope to find mercy. And since temporal death most
be our passage to this eternal life, let our expecta-
tions of it not only take off the terror of death, bat
make it welcome to us. Why should we make any
difficulty of putting off the earthly bouse of this
tabernacle, in order to our removal to the house not
made with hands, eternal in the heavens? Rather let
us hasten to meet with cheerfulness that messenger
which will fetch us to life, though it come under the
name of death ; and all the days of our appointed
time continue waiting till it come ; with reference
to the burthens and troubles of this life, waiting with
a holy patience ; and yet, with reference to the joy
set before us, (if I may so speak,) with a holy impa-
tience : Why are his ckartot-wheeU so long a coming!
Let us have our eye to this eternal life when we
pray daily. Father in heaven^ hallowed he lAy name :
thy hingdom come.
A CONCISE ACCOUNT
OP THE
LIFE OF THE REV. MR. FRANCIS TALLENTS
If my information be right, his g^randfather was a
Frenchman, and was brought over into England by
Sir Francis Leak, (whose descendants were Lords
Beincourt, afterwards Earls of Scarsdale) who did
honourably for him, because in France, upon some
occasion or other, he had been instrumental to saie
his life.
Our Mr. Tallents was bom in Nov. 1619, at a little
LIFE OF THE REV. MR. FRANCIS TALLENTS.
1045
town called Pebley, not far off Chesterfield, in Der-
byshire.
There is this remarkable concemiDg his family ;
that bis parents, who were religious good people,
both died when their children were very young ; he,
who was the eldest of six, was then but fourteen
years of age ; but of all those six children, not one
died for above seventy years after : but (be it observ-
ed to the glory of God, as the orphans' God, whose
providence takes up, when father and mother for-
sake) they all lived in reputation and comfort, were
eminently religious, and considering what was left
among them, wonderfully prospered in the world.
His father's eldest brother, whose name he bore,
was a clergyman, and was a wise and tender father
to these orphans ; he was, first, chaplain to my Lord
Deincoart, and tutor to his sons, and was afterwards
presented by him to a good living: this nephew of
his, and another, be bred scholars. The other was
Mr. Philip Tallents, a very worthy conformist in
Lincolnshire, who died not long since, and an entire
and close affection there was between the two bro-
thers, notwithstanding the difference of their senti-
ments in some things.
His uncle sent him first to the free-school atMans-
ield, afterwards to that of Newark, where he made
such great progress in learning, that one of his mas-
ters sent his uncle word, " He was not a silver but a
golden talenf
He spoke sometimes of a sermon he heard, when
he was very young, on these words, (Ps. cxix. 113.)
/ hate vain thoughit ; which much affected him, and
gave him occasion to ask a good grandmother he had,
^ Whether the devil could know our thoughts V And
he was much satisfied when she told him, ^' No, God
only knoweth our thoughts**
When he was about sixteen years of age, he was
sent to Cambridge by his uncle, and was entered
first in Peter-House ; but after sometime he was re-
moved thence, whilst he was under-graduate, to
Magdalen College, to be sub-tutor to two or three
sons of the Earl of Suffolk, who we think were suc-
cessively Earls of Suffolk, and the third, the present
Earl.
Soon after he came to Magdalen College, it pleas-
ed God to call him by his grace, and to reveal his Son
in bim. I find not any account of the work of God
upon his heart, under his own hand, which were to
be wished, nor can I recollect the steps of it, as he
has sometimes related them to me. He sometimes
said pleasantly to his friends, '' When I began to be
serious, I soon became a notorious puritan; for
which I bless God's holy name."
I have heard him speak of the strong temptations
to infidelity with which he was assaulted, and which
for some time he grappled with ; but by divine
grace he got over them. It was an easy thing, he
woald say, to believe the being of God, and his pro-
vidence, and the principles of natural religion ; but
to believe that Jesus Christ, who was crucified at
Jerusalem, is the Son of God, and my Redeemer and
Saviour, and to rest upon him alone for righteous-
ness and life, this is a hard thing. But this was it
which he was all his days abundantly filled with, and
more and more confirmed in, that Christ is all in all.
There was nothing which he more frequently, nor
more earnestly, pressed in all his preaching, than
this, as having himself experienced not only the
comfort of it, but the power and efficacy of it to pro-
mote sanctification and a holy life. Christ is the life
of our souls, and the foundation of all true religion :
and yet if we look into the world, and much more
into our own hearts, we shall find that we are least
acquainted with him, and are easily drawn from
him. We are apt to rest upon our own works, to
trust in our own strength and righteousness. Nature
in some sort teaches us to do many good things ; and
when we do amiss, to be sorry for it ; and to ask par-
don of God, because he is good and merciful ; and
thus we hope to be accepted of God, though we lay
aside Christ, if not in words, yet in the actings of our
souls and spirits : whereas we are made accepted
only in the Beloved, and no pardon and salvation
is to be had, but by Jesus Christ the Son of God.
To cleave to Christ alone, and live by him, is both
honourable, and pleasing to God, and makes us have
high thoughts of forgiveness of sins, and acceptance
with God ; and without this, we are even fit to turn
Quakers. He called it a golden saying of St. Aus-
tin, In eausA duorum hominum per quorum unum svb
peecato venditi sumuSj per alterum liheramur, tota con-
sistit Christiana religio, — The transaction of two men
is the sum of the Christian religion^ by one ofwhnm
we are sold under sin, by the other we are redeemed.
And quoted Damasus's creed for it. In hujus morte
et sanguine eredimus emundatos nos, j-c. — In whose
death and blood we believe that we are cleansed.
But to return. About the year 1642, he went to tra-
vel in France, and other foreign parts, as tutor to the
Earl of Suffolk's sons, and I think was abroad with
them above two years ; and there he improved him-
self very much with the conversation of the learned
men he met with, and was always very communi-
cative of the observations he made. I have often
heard him say, that what he saw abroad with his own
eyes of the popish religion, and what conferences he
had with its advocates, added much to his convic-
tion of the falsehood and wickedness of it, and con-*
firmed him in the protestant religion.
Upon his return from his travels, he was made
Fellow of Magdalen College, by the interest of the
Eari of Suffolk. Dr. Fuller, in his History of the
University of Cambridge, says, That the mastership
of that College is neither in the gift of the crown,
nor the choice of the College, but at the disposal of
the Earls of Suffolk, hereditary patrons of that foon^
1046
LIFE OF THE REV. MR. FRANCIS TALLENTS.
dation. He afterwards became Senior Fellow, and
President, or Vice-Master of the College. Having
entered upon bis Fellowship, be became an eminent
tutor in the College ; among many others, very many,
Sir Robert Sawyer, afterwards Attorney-General,
was his pupil, and Dr. Burton.
In the latter end of the year 1645, he began to
preach in Cambridge. His first sermon (as I take
it) was on Rom. viii. 31. What shall we then say to
these things ? in which be endeavoured to encourage
others with the doctrine of Christ's mediation,
which had been so great a support and comfort to
him ; over that sermon, as one who aimed to be an
experimental preacher, he wrote those words of the
Psalmist, when he had obtained the joy of God's
salvation. Then will I teach transgressors thy waysy
and sinners shall he converted unto thee. He preached
often in the College Chapel, and at St Mary's.
He was solemnly ordained to the ministry at
London, Nov. 29, 1648, in the parish church of St.
Mary Wolnoth, by the third classical presbytery in
Ihe province of London, being called (so the letters
of his ordination run) to the work of the ministry in
the University of Cambridge, as Fellow of Magdalen
College there ; he is therefore solemnly set apart to
the office of a preaching presbyter, and work of the mi-
nistry, with fasting, prayer, and imposition of hands.
The University of Cambridge being authorized by
Queen Elizabeth to choose every year twelve Doc-
tors or Graduates, who should have power to preach
in all parts of England or Ireland, without licence
from the Ordinaries, Mr. Tallents was chosen one
of them, and was so empowered by an instrument
under the University seal, bearing date Oct. 6, 1649;
In the year 1652, he left the University, and came
to Shrewsbury to be minister of St Mary's church.
Being to come into the country, he refused to take
his degree of Bachelor of Divinity, (though I think
he performed his exercises for it,) because that
might have been an occasion of his being forced to
take place of many in the country, who were his
seniors in the ministry.
Now he applied himself entirely to the work of the
ministry, and laid out himself to do good to the
souls of those who were committed to his charge.
And though he bad been near twenty years an aca-
demic, and intimately conversant with all sorts of
learning, yet be preached as one who would seem to
know nothing, but Jesus Christ and him crucified,
studiously accommodating himself to the capacities
of his hearers, and delivering to them the great things
of God, not in the enticing words of man's wisdom,
but in the evidence and demonstration of the Spirit
He was much honoured and respected by all the
ministers of those parts, and his judgment and ad-
vice sought and valued by many. The character
Mr. Baxter gives of him in his memoirs is, ** That
he was a good scholar, a godly blameless divine,
and that he was most eminent for extraordinary
prudence, and moderation and peaceableness to-
ward all ;" and we know that this record is true ;
and that he was that just and righteous man whom
Solomon describes, (Prov. x. 31, 32.) Whose ntoutk
briny eth forth wisdom, and whose lips ktuno what is
acceptable^ — what is apposite.
Soon after he came to Shrewsbury, he married the
daughter of Clive of Walford, Esq. by whom
he had one son, bred a scholar at Cambridge, bnt
did not prove a comfort to him. Grace does not
always run in the blood. Here there was no reason to
fear it did not : but his days were not long in the land.
In the year 1656, there was a public dispute in iht
parish church of Ellesmere in Shropshire, between
Mr. Porter (that eminent divine) minister of Whit-
church, and one Mr. Haggar, an anabaptist, con-
cerning infant baptism, occasioned by a sermon
Mr. Porter had preached on that subject at the lec-
ture of Ellesmere : in which dispute, Mr. Tallents
was pitched upon to be moderator. An account of
that dispute was then printed, in which it appears,
that as Mr. Porter abundantly confirmed the doc-
trine he had preached to the satisfaction of all in-
different persons, and plainly made out the right
which the infant seed of believers have to baptism,
and so did his part as a disputant, so Mr. Tallents
did his as moderator, beginning and ending with
prayer, and directing the progress of the dispute
(which continued ^ye hours) with prudence and
candour, that is, like himself.
In the year 1658, his dear wife died, after she had
lived with him but four or five years ; thus is our
mountain shaken many times, when we think it
stands strong, and shall not be moved. He buried
her in the same grave in which he himself was
buried fifty years after.
When the king was restored in the year 1660, lie
not only showed an entire satisfaction in that reset-
tlement of the government, after its foundations had
been long out of course, and a sincere affection to
the king, as the presbyterians throughout the king-
dom did, but intimated likewise his readiness to
conform, as far as he could with a good conscience,
to the changes that were then made in the church.
He therefore read (as I think I have been told) some
parts of the liturgy at that time.
But when the Act of Uniformity took place on Bar-
tholomew day, 1662, his conscience being dissatis-
fied with the terms of conformity thereby insisted on,
he was necessitated to quit his place, which wns his
livelihood, and (which was more grievous to him,
and many others) his work and usefulness, which
were his life. He has sometimes observed, that be-
fore the wars the puritans generally made a shift to
conform and come into the church, notwithstanding
the hard usage they foresaw (by the trouble fre-
quently given to those of that character) they wero
LIFE OF THE REV. MR. FRANCIS TALLENTS.
1047
likely to meet with in it. To prevent which, for the
futare, two new barriers or fortifications were erected
by the Act of Uniformity to keep them out ;one was
the declaration, " that it is anlawfal upon any pre-
tence whatsoever, to take op arms against the king :''
and this fort they who erected it, about twenty-six
years after, were obliged to quit, as not tenable; for
when they had broken through it, by joining with
those who took up arms against King James, and
setting the Prince of Orange upon the throne, they
silently took away that declaration, both out of the
Uniformity Act, and that of corporations, by an act
in the first of King William and Queen Mary ; trust-
ing to the other as sufficient to answer their intention,
which was the declaration of an unfeigned assent
and consent to all and every thing contained in the
book entitled '' The book of Common Prayer," &c.
(and the Actof Unifonnity itself is the first article in
the contents of the book so entitled, and must there-
fore be nnfeignedly consented to ;) which declara-
tion still remains to many tender consciences such an
objection against confonnity as they cannot get over.
Mr. Tallents, as long as he lived, generally ob-
served Bartholomew day every year, as a day of
humiliation and prayer, either publicly, or in pri-
vate, especially toward his latter end. *' A day to
bring to remembrance,^' so he used to call it On
this occasion, he sometimes called people wisely to
consider the work of God ; to consider the condition
of those ministers who were then silenced, how they
were hated, despised, and imprisoned, and what
great hardships they and their families were reduced
to ; how sad it was with the people, who were de-
prived of those helps for their souls which they had
greatly valued, and been edified by, and how they
sat down at first as men astonished. " Consider,"
(said he) " that though men were the instruments of
it, it was the work of God. Who gave Jacob to the
spoil, and Israel to the robbei's ? Did not the Lord f
It it the Lard that hath covered the daughter of Zion
witha cloud. It was our Father, it was our dear Lord
and Master, who made this breach upon us. He did
it righteously for our sins ; the sins of us his minis-
ters. It was not for our sins that men put us out,
bat it was for our sins that God put us out : who of
US have not acknowledged this ? It was for the sins
of the good people who loved us, who did not profit
as they might have done. It was for the sins of
those who bated us, and were set against us, who
desired to be rid of such preaching and praying,
and said. Prophesy not ; therefore they shall not pro-
phesy. Yet we hope many of us got good by our
safierings, were purified by them, and our hearts
made better by our sadness. God would show us,
that he can carry on his work another way, and mul-
tiply his people, even when they are in afilictlon ;
Md make even the sufferings of his ministers to turn
U> the furtherance of the gospel of Christ."
He sometimes observed with thankfulness the care
God took of his ejected ones, how wonderfully he
provided for them, so as to keep them alive ; as the
disciples, who were sent out without purse or scrip,
and yet when they were asked, Lachedyou any thing?
answered, Nothing, Lord! Especially, that they ob-
tained mercy of the Lord to be faithful.
One remark more I shall take notice of which he
made upon the silencing of the ministers ; " Lord,"
(said he,) " what poor weak creatures are we ; when
some applaud this as an excellent deed, and yet
others look upon it as a great sin."
But as he was truly conscientious in his noncon-
formity, and entirely satisfied in the reasons of it,
so he was eminently moderate in it, and let his
moderation be known unto all men : he loved all
good people of every denomination, and took all
occasions to witness against bigotry on all sides.
For the most part, he attended the public ministry
and the liturgy both morning and afternoon, and
preached only in the evening, and on the week days,
as he had opportunity, and fell not into any constant
stated work for some years (as I think) after he was
silenced, waiting to see what God would do with him.
In the year 1670, he went to travel in France a
second time, as tutor to two young gentlemen, Mr.
Boscawen and Mr. Hambden, with whom he spent
about two years and a half in making the complete
tour of that kingdom and the parts adjacent. Wo
find among his papers a very exact journal of all
his motions and observations, from the day he set
out from London to the day he returned. There we
find him at Diep, Roan, Caen, Alenson, Anglers,
Nantes, Saumur, Tours, Orleans, Thoulouse, Mon-
pellier, Nismes, Marseilles, Thoulon, Lyons, Geneva,
Bern, Basil, Zurich, Strasburg, and at length at
Paris. Of these, and abundance of other places, he
gives a very particular account, describing the rarities
both of nature and art ; their civil government, the
churches, and religious houses ; and especially an
account of the protestants and their churches ; the
learned men in every place, and his conferences with
them, and the informations he received from them ;
in recoYding which, there appears a great deal of
care. Had he put his last hand to this journal, and
published it then, I doubt not but it would have
been both an acceptable entertainment to the world,
and a considerable reputation to him: but his great
modesty concealed it, not only from the world, but
from his intimate friends, for I know not of any to
whom he communicated it ; so far was he from the
ostentation of a traveller, so little did he value
himself upon these accomplishments, which many
would have been proud of, and so much was he
taken up with the better country, the heavenly.
Yet when there was occasion, he failed not to inform
and entertain his friends with his observations he
made when he was abroad. Mr. Boscawen, one of
1048
LIFE OF THE REV. MR. FRANCIS TALLENTS.
the geDtlemen that he travelled with, died at Stras-
burg of the small pox, to his great grief.
While he was at Paris, where h& continned some
months, he wrote a pretty large treatise, giving a
particular description of the Roman catholic reli-
gion, by comparing their books, which he carefully
read, and their practice, which he carefully observ-
ed, with each other. He gives an account, 1. Of
their doctrine and opinions, chiefly from the Council
of Trent, which he gives an abstract of ; also from
the canon law, and the writings of their doctors. 2.
Of their worship and ceremonies : which he gives
an account of by their books, put out by order of
their popes, &c. of which the pontifical, ritual,
breviary, and missal are the chief: also by their or-
dinary practice in public and private ; their extra-
ordinary devotions in processions, jubilees, confrai-
ries, &c. and by their religious orders of men and
women. 3. Of the means they use to support it,
to confirm their own, win upon others, and overcome
those who will not be won upon by them : and lastly,
of the several sorts of religions, or religious orders,
among them. Of all which, he says, Vidisse est
confutAsse^—The appearance itself is a sufficient con-
futation. He adds some of his thoughts on that ques-
tion, Whether those who are devout in the Romish
religion may be saved? and concludes their case
highly dangerous, because they are idolaters ; but
expresses himself with great tenderness and com-
passion, bearing them record that many of them have
a zeal for God, though not according to knowledge.
He shows in the close the folly and wickedness of
those protestants who make light of popery, and
think there is no great hurt in it
This treatise is dedicated to the Reverend Mr.
Samuel Hildersham, (son of Mr. Arthur Hilders-
ham,) to whom he was nephew by marriage.
At his return from his travels in the year 1673, he
found the dissenters in England blessed with some
breathing time from the extreme persecutions with
which for so many years they had been harassed,
and their assemblies tolerated. This soon brought
him back to Shrewsbury; for no employment, no
entertainment, was in his account comparable to that
of preaching the gospel, for the honour of Christ,
and the salvation of precious souls ; when, there-
fore, a door of opportunity was opened for that,
among the people he had formerly stood in the
relation of a pastor to, he presently embraced it,
though it was no way to his secular advantage, and
though it broke him off very much from his conver-
sation with scholars and great men. Herein he was
a follower of the faith of Moses, who though he
was learned in all the learning of the Egyptians,
visited his brethren the children of Israel, and was
content to take his lot with them.
Mr. John Bryan (the son of Dr. Bryan of Coven-
try) was turned out from St. Chad's church, Shrews-
bury, and under his ministiy the presbyterian dis-
senters there sat down ; a pious man, and a good
preacher. With him Mr. Tallents joined, and they
divided the work between them : the congregation
meeting in the house of that eminent Christian, Mrs.
Hunt, relict of Col. Hunt, member of parliament.
Much good was now done in that place by the oiiiiis-
try of these two worthy men.
Mr. Tallents had formerly, for the use of his pupils,
drawn up a scheme of general chronology, which be
had found of great use to them in reading history.
This, having leisure for close study, now he was
again settled in Shrewsbury, he set himself to
enlarge, which he did to that degree of fulness and
exactness, that it very well deserves the title nnder
which it is known to the world : A View of Uni-
versal History, It cost him abundance of pains,
more than can be imagined, to bring it to perfection »
and to put it into that curious form in which it noir
appears : he was very exact in comparing his authors,
and careful to avoid mistakes ; every line there was
the product of more study than perhaps some pages
of another nature would be. He was very intent
upon it, and applied himself to it with great industry.
If any came to speak with him in his studying hoars,
he would desire them to despatch thdr business in
as few words as they could, that he might return to
his business, which was his great delight, next to
the immediate service of God, and the work of his
ministry, which he always preferred. I remember
with what affection he would bless God with his
family, on a Lord's-day morning, that on that daj
we were to lay aside our studies and our books, and
give ourselves to communion with God in holy joy
and praise.
Those chronological tables which give that view
of universal history, were finely engraven on sixteen
copper plates in his own house, and published about
the year 1684, made up either in books or maps.
How well they were received, and how much they
are and will be valued by the learned world, I need
not say. Some of his friends were very urgent with
him to publish them in Latin, for the benefit of
foreigners, but he said he intended them chiefly for
the benefit of the nobility and gentry of our own na-
tion, that they might have things viliich lay dis-
persed set before them in a clear and short view. It
is certain there is nothing in them of partiality, or
that looked designed to serve any party, but plain
truth as far as it can be discovered.
I find among his papers many chronological dis-
quisitions, and historical remarks ; some seem to be
drawn up in preparation for those tables, others for
the illustration of them, but a vast deal of learning
there is in thtm. That which encouraged him to take
pains herein was the exceeding great use and bene-
fit of history ; that it shows us God's ways and deal-
I ings with his church and people, and the nations of
UFE OF THE REV. MR. FRANCIS TALLENTS.
1049
the world ; it helps as to understand the prophecies
9f Scriptare ; and it raises ns above that narrowness
of spirit which most are subject to, and keeps us
from thinking that there is no religion bat in our
own way ; besides, that it gives great light to all
kinds of knowledge and learning. If he would have
been prevailed with to publish annotations upon his
tables, and such historical dissertations, as I find he
had furnished himself with materials for, I doubt not
but they would have been both very acceptable and
very useful.
About the year 1683, the meetings in Shrewsbury
were suppressed, and he was then forced again into
obscurity ; and durst not be seen there, for fear of the
Five-mile Act, which Mr. Bryan was brought into
trouble upon. But in the year 1685, his dear wife
going to Shrewsbniy on some occasion, and dying
suddenly there, he ventured thither to the last office
of respect to her, which opportunity his enemies laid
hold of, and it being just at the time of the Duke of
Monmouth's attempt in the west, under pretence of
that he was taken up, and sent prisoner to Chester
castle, but upon the defeat of that attempt he was
enlarged, and retired to London, where he lived very
privately. Solomon speaks of a time when a man
is kid, such a man.
But at the coming out of the liberty for dissenters
in 1687, be returned to Shrewsbury, and joined with
Mr. Bryan in the ministry there : and burning and
shining lights they were in that place. And now
they confined not themselves to the evening of the
sabbath, as formerly ; but some time after this re-
vival of their liberty, they began to keep their meet-
ings at the same time with the public worship, both
parts of the day.
Upon occasion of that indulgence, he wrote for
his own satisfaction a pretty large tract, which we
fiod among his papers, concerning compelling peo-
ple to the Christian religion, and punishing those
who err in it. All agree, that those may be restrained
and punished, who go against the light and law of
nature, and disturb the civil government But he
nndertakes to prove, that the magistrate is not to
force Jews and heathens to embrace Christ's truth ;
nor those who err in matters of faith and worship, to
own the right ; nor to punish or destroy them if they
will not : but that the same weapons are now to be
used for the preserving and reforming of the church,
v^hich the apostles used for the planting of it ; which
were not carnal but spiritual ; and yet mighty
tliroagh God to pull down strong holds. He largely
examines, not only the arguments, but the authori-
ties, on both sides, and concludes, that Christ builds
his church by faith and love, not by craft, violence,
and persecution.
When King William and Queen Mary were hap-
pily settled on the throne, and each side seemed to
come to a good temper, to promote it, he published
a small tract of two or three sheets, which he called
*' Sure and Large Foundations/' The design of which
was to promote catholic Christianity and catholic
charity, as the only healing methods.
Some overtures being made in that reign towards
a comprehension, some worthy gentlemen who greatly
valued his judgment, sent for him up to London, to
discourse with him concerning it ; particularly con-
cerning the re-ordaining of those who were ordained
by presbyters. Upon mature deliberation, he de-
clared, he could not for his part submit to it ; and
drew up his reasons at large, which we find among
his papers.
He not only pleaded for, but earnestly pressed, oc-
casional conformity, as a token of the charity we have
for those with whom we cannot statedly join, long
before such a noise was made about it, with reference
to offices ; and it was his opinion, that as the dissen-
ters, to show their charity, ought occasionally to hear
the church ministers, and join with them in their
worship, so the church ministers ought occasionally
to hear the dissenters, and join with them in their
worship; supposing that if they understood one
another better, they would love one another better,
and be brought nearer together.
In October, 1690, good Mrs. Hunt died, a great ex-
ample in her place of serious piety, and all Christian
virtues ; lively and unwearied in the exercises of de-
votion, abounding in every thing that was good, free
and charitable, and very active to promote religion,
and the power of godliness, without any regard to
parties. Upon her death, the meeting removed to
Mr. Tallents's house about one year, while they were
building and fitting up a very decent place for the
purpose, which they entered upon, Oct 25, 1601, Mr.
Tallents preaching the first sermon on Isa. Ivii. 15.
/ dwell in the high and holy place, with him also that
is of a contrite and humble spirit. He caused it to be
written upon the walls of the meeting-place, that it
was built, ** not for a faction or a party ; but for pro-
moting repentance and faith, in communion with all
that love our Lord Jesus Christ in sincerity." Add-
ing that Scripture with which the French churches
usually begin their public worship. Our help stands
in the name of the Lord, who made heaven and earth.
He sometimes told his hearers, *' If you come to be
a people only differing from others in some opinions,
but grow proud and carnal, and worldly and sen-
sual, God will pull your place down ; and let him
pull it down."
He took all occasions to declare how much he
hated from his heart the limiting of Christ's church
to a particular opinion or party. We are far from
thinking, said he, ourselves the only preachers, and
condemning all others ; as some do in effect. Which
way went the Spirit of the Lord from me, to speak unto
thee? (1 Kings xxii. 24.) No, we rejoice that Christ is
preached by many others : but we cannot think there
1060
LIFE OF THE REV. MR. FRANCIS TALLENTS.
are so many good preachers, as that there is no need
of us, or that we should be laid aside or forbidden ;
and therefore we say, as Elihu, without reflecting on
others, We also will speak ; we will throw in oar
mite ; for we are called to the work, and therefore
will lay oat what God has given us, since the minis-
tration of the Spirit is given to every one to profit
withal. He made it his great business to preach
Christ, and faith in Christ, as the great principle of
holiness, which he said, he feared many spoke of
very dimly and very coldly.
I cannot avoid taking notice here of a most im-
pudent and malicious calumny, which the enemies
of this good man cast upoik him, " That he was a
popish priest : " but if they called the Master of the
house Beelzebub, much more them of his household.
When he was at London in the year 1686, it hap-
pened that a desk he had left at Shrewsbury was
opened by mistake, in which, among other things,
was a piece of an old white damask bed scolloped,
and a plain pair of slippers, and a book, in which
was entered the names of his pupils in Magdalen
College ; a malicious fellow that was there reported,
that " he saw in a desk of Mr. Tallents's such vest-
ments as priests say mass in, full of crosses and
images, and I know not what, and a book in which
were the names of such as were admitted into the
order of Jesuits." When Mr. Tallents came down,
and found this base slander industriously spread to
bis prejudice, he had the fellow before the mayor,
produced the things that were found in the desk,
and so convicted him of falsehood and malice ; but
because he was a poor man, gave him no other
trouble but that of a check from the mayor : yet there
were those who would do all they could to support
the slander ; and one at length who happened to
say it in the company of divers, again and again,
** Tallents is a Jesuit, and he has read mass at St.
Omer's, and I will prove it.'' There being full evi-
dence of this man's speaking these words, Mr. Tal-
lents was advised to bring an action against him;
which he did, and it was tried at Shrewsbury assizes
in 1693, and the man was cast ; but he being poor,
the jury brought in but fifty shillings damages.
In the year 1701, he buried his fourth wife, with
whom he had lived about fourteen years in much
comfort ; upon which he left off house-keeping, and
went to be a tabler ; but still having care of the
poor families of many, when he had none of his own.
In the year 1704 he wrote his excellent History
of Schism, for the promoting of Christian modera-
tion, and the commonion of saints. He was in the
eighty-fifth year of his age when he wrote that book,
and as it is the product of a great deal of learning,
so it is the result of a great deal of thought, of a
mind deeply tinctured with Christian piety and
charity, that found itself much aggrieved to hear
many, who may justly be thought to fear God, and
work righteousness, anathematized, and condemned
to the pit of hell, for some mistakes (to say the worst i
concerning church government and ceremonies. All
the point that book aimed at the gainings of was,
*' It is possible a dissenter may be saved." A veiy
modest postulatum, one would think, and easily
granted to heathens and papists. But it aeenas, it
might not be granted to the dissenters, at least not
without reluctance ,* for the book was answered by
one S, G, with a great deal of passion and indica-
tion, upon Mr. Dodwell's principles. Mr. Tallents,
like a Christian, a scholar, and a gentleman, an-
swered it with fair reasoning and abundance of I
candour and meekness. 8. G. replied with more
falsehood and bitterness than before, with the most
base misrepresentations, and most scurrilous reflec-
tions that could be. Some of Mr. Tallents's friends
offered to expose and banter him, but he would by
no means suffer it ; and would himself haye been at
the pains mildly to show him his mistakes, hot that
some of his friends reminded him of the old obser-
vation— '^ He that fights with a dunghill, thougrh he
be a conqueror, is sure to come off dirtied;*' and one
worthy gentleman, who- upon inquiry found out
now who this S. G, was, sent Mr. Tallents an ac-
count of his character ; adding, that it was one of
the greatest honours ever done him, that he had
once thought him worthy of his notice, and treated
him with so much civility and respect, but that be
would by no means have him trouble hiniself with
him a second time. Answer not such a writer ac-
cording to his writing.
Let us now observe something concerning him,
and his character and conversation, which may be
of use to us.
1. In all his address and conversation, he was a
great example of giving honour to whom honour was
due, and love to whom love. To persons of rank
and figure, he was in the highest degree respectful
and complaisant, nor have I ever known any more
observant of the rules of decency, nor with a better
grace, which was a great ornament to his learning
and piety. To his intimate friends he was most
affectionate and endearing ; with what expressions
of love he used to embrace them, and lay them in
his bosom, how dear they were to him as his own
soul, how he would be pleased and revived vrith the
sight of them, and how naturally he cared for their
state, must never be forgotten by those who were
blessed with his friendship. To his inferiors he
was remarkably condescending, would hear their
complaints with great patience and tenderness, and
with great freedom and familiarity discourse with
tliose who desired his advice in their affairs, re-
lating to this world or tlie other.
2. In his old age, he retained the learning both of
the school and of the academy to admiration ; and
would readily repeat verbatim observable passages
LIFE OF THE REV. MR. FRANCIS TALLENTS.
1061
[>f a great length oat of the ciaasie aathora, as
there was occasion, for the entertainment of his
friends. Those who woald be thos rich when thej
are old, must take pains when they are young. He
had something to communicate to those who conversed
with him concerning all sorts of learning, but his-
tory was his masterpiece, and in that no man more
ready. He sometimes advised young students to
trace learning to its fountains, and though they read
new books, yet to keep the old ones by them, and
dwell most upon them.
3. He abounded very much in pious ejaculations,
as one who had learned to pray alwaytf to pray with"
out ceasing, and to intermix prayer and praise not
only with the slumbers of the night, (which I have
reason to think he did,) but with the conversation of
the day. When he was in serious talk with his
friends, how often would he send his heart to hea-
ven, and direct theirs also that way, in such devout
and holy breathings as these, " God look on us !''
** God pity us V When he heard that his friends
he inquired after were in health and prosperity,
with what seriousness and solemnity would he lift
up his eyes and hands, and say, '* God be praised !"
If he heard of the afflictions of any of them, " God
relieve them, refresh them, comfort them V* If of the
falls of any, '* God give them repentance !*' If of
the deaths of any, '* God Jit us to die r When he
sent his service unto his friends, he would usually
add an ejaculatory prayer for them, " God do them
good !" " The Lord refresh their souls with his
love V adding sometimes, *' and my poor dry soul
too !" As the slightly careless use of the expres-
sions of prayer, as by-words, is an evidence of a
Tain mind, not possessed with a due reverence of
God and his great name, and is really a profaning
of the holy things which the children of Israel
hallow to the Lord their God ; so the serious and
devout use of them, with the indications of a due
attention and affection, is an evidence of the domi-
Dion of grace and holiness in the heart : and it is
pity when the former is so much in use among the
profane, his enemies, who take his name in vain, the
latter should be so little in use among professors, his
frieads, who desire to give unto him the glory due
onto his name. Of this instance of devotion Mr.
Tallents was a great example.
4. He was very happy in counselling and advising
bis friends who applied themselves to him, accord-
ing as their case and condition was, their temper, or
their distemper. He knew how to speak a word in
season to the weak, to the weary, to the wilful, to
comfort with all tenderness, and yet to rebuke with
all aathority and faithfulness ; and how to express
at the same time a just indication against a sin, and
yet a due compassion for sinners.
He sometimes expressed his fear concerning
many weak, melancholy Christians, that they had
tired themselves In the exercises of devotion ; and
would advise such to compose and quiet themselves,
and keep their minds as calm and sedate as may
be, and not aim to put them always upon the stretch.
He would sometimes pleasantly say, '* The quietest
are the best Christians.'^ And certainly we must
take heed of placing religion too much in the pas-
sions and pangs even of holy love, for we truly
honour and enjoy God not only in the elevations of
the soul toward him, but the repose of the soul in
him. Return to thy rest, O my eoul, and be at home,
be at ease f in God.
And as to the external performances of religion, he
sometimes said, " Let the work of God be done, and
done well, but vrith as little noise as may be :*' The
kingdom of God come* not with observation.
5. He was eminent for his charity ; was charitable
in his judgment and censures of others, and made
the best of every body ; charitable in forgiving in-
juries, and passing by affronts; and charitable to
the poor, ready, very ready to every good work ; not
only exciting the charity of others, but exerting his
own, to his power, yea, and beyond his power;
sparing from himself to supply others: he was as
dead to the wealth of this world as most men I ever
knew, knowing no good in it, but doing good with it.
The little he left behind him (much of which too he left
to the poor, having no children) is an evidence for
him, (as it was for Calvin at Geneva,) that he had
no way of laying up what he had but by laying it
out in works of charity, which is the surest way of
laying up etfukiov coXov — a good security, pawn or
pledge, (so some pnderstand it, 1 Tim. vi. 19. )/or the
time to come, and so lay hold on eternal life. He
was particularly kind and charitable to strangers in
distress, whom we must not be forgetful to enter-
tain, (yet with prudence and caution,) because
though some thereby have entertained devils incar-
nate, yet others thereby have entertained angels
unawares, Heb. xiii. 2.
6. His preaching was very plain and familiar,
but very affectionate, and that which manifestly came
from the heart, and therefore was most likely to
reach to the heart. He studied not words but things,
remembering that of Minucius Felix, Quo imperitior
sermo, eo Ulustrior ratio est — The discourse would
be lucid in proportion to its simplicity ; and that
oftentimes there is most power and demonstration
of the Spirit there where is least of the enticing
words of man*s wisdom. His explications were
clear; his reasonings strong and convincing; and
his quotations of Scripture very pertinent, and
sometimes surprising.
I find a sermon on Jer. iii. 4. Wilt thou not from
this time cry unto me, My Father ? which he begins
thus, " My brethren, what shall I speak to you this
day from the Lord, for your spiritual encouragement,
and strengthening in the ways of the Lord? We
1062
LIFE OF THE REV. MR. FRANCIS TALLENTS.
meet . together for this end, and we have gracioiu
promises, that he will be with as to teach and
strengthen us : I have it in my heart at this time to
tell you, that you are to look upon God as*your
Father, and to hold that fast in your hearts.'*
Another thus ; " I would fain speak a good word
to-day concerning Jesus Christ, for the good of you
here present, and of my own soul."
Another thus ; '' What I have now to say, is that
which has somewhat affected me in my own private
thoughts, and I hope may affect and work upon
you for good, through the grace of our Lord Jesus
Christ"
He would often in his preaching speak with
application to himself; ** This word is to me, O that
it may reach ray heart" He frequently intermixed
pious ejaculations with his preaching, and some-
times recommended it to others, as that which was
both proper to affect the hearers, and the way to
fetch in divine grace for the making of what he said
effectual.
In times of distress, and fear, and expectation,
he comforted himself and his friends, not only with
the doctrine of God's universal providence, (many
of the heathen encouraged themselves with that,) but
he fetched his support chieBy from those principles
which are purely Christian, as most proper for us,
and most powerful, That we see Jesus crowned with
glory and honour^ (Heb. ii. 9.) and that he nourisheth
and cherisheth his church; and not only protects,
but guards^ it, Eph. v. 29.
He was very frequent and earnest in pressing the
necessity of brotherly love among .Christians in the
several instances of it, and reproving what is con-
trary to and destructive of it ; love was the air he
breathed in.
I remember once, when I came to visit him not
long ago, he told me he had been preaching the day
before concerning the Holy Ghost, and had observ-
ed, among other things, that he thought it was a
defect among us, that we only prayed for the Holy
Spirit, (as we are directed, Luke xi. 13.) and did not
pray, so much as we should, to the Holy Spirit, for
his gifts, and graces, and comforts, which we ought
to do ; for he is God, and therefore to bo prayed to :
and he mentioned the Litany for an example, O God,
the Holy Ghost, have mercy upon us.
He earnestly pressed young ministers to preach
Christ much, and the mystery of tlie gospel, wherein
(says he) if I may judge of others by myself, we are
generally so ignorant, and live so little by it ; that
enlightens, softens, humbles, sweetens the heart,
and makes it truly fruitful and thankful.
He was much upon it in several sermons not long
before he died, to show, that Christ our Lord merited
for us, not only in his death, though chiefly then, but
alsot^n the obedience of his life : both his life and his
death were exemplary to us, and meritorious for us.
7. I must observe, that be was in his jadgmeat
much for extolling free grace, and the imputatio*
of Christ's righteousness to us for our justification,
and the operation of the Spirit in us for oar sancti-
fication. A little before his death, he said that
Scripture, Isa. Iv. 1. Without money and without
price, had often been his comfort and support;
*' For" (said he) " I have nothing put a poor naked
soul to bring to Christ" He also said sometimes,
that we must take heed of resting too much upon our
covenanting with God ; for it is by his promises to us
that we partake of a divine nature, not by oars to him.
It was not long before his death that he wrote thus
to me : I insert it both as a specimen of his letters to
his friends, and an intimation of his sentiments in
these things : "I send this by one that is a poor,
melancholy, afflicted, grieved, but, I think, a holy
woman ; I hope I got good by my discourse with
her. Alas, wo are generally secure and doll, and
any that are awakened indeed, and under tempta-
tions, are useful to such. Lately reading Lather's
life in MelchiorAdamus, besides other things, I find
an excellent passage concerning justification by faith,
which sets the matter most lively before us. Nemo
pro nostris peccatis mortuus est nisi solus Jerus
Christus Filius Dei ; iterum iterumque dieo soius et
unus Jesus Dei Filius a peccatis nos redemii ; et im-
possibile est ut Christum aliter quam solAfide umpUe-
tar, ifc.'-^No one has died for our sins but Jesus Christ
the Son of God ; I repeat it, only Jesus Christ the Son
of God has redeemed us from our sins ; and I caumot
receive Christ any other way than by reposing all con-
fidence in him. And shall we join our sufferings or
obedience to his ? Yet he died to purchase a holy
people to himself, requires holiness in his, works it
in them by the ways he appoints, and through
holiness, which he makes necessary to salvation, will
bring them to it. Farewell, dear sir, our God I
trust will carry us on through faith to salvation. Let
us pray for it in faith. Go on, rejoice in the Lord,
abound in his work ; and pray for poor old dull me,
that I may not be altogether useless, but may finish
my course with joy."
Take his sense of this with application to himself,
as it is found in a paper written with his own hand.
'< I prayed much for the pardon of my sins, so great
and many even to this day; for great mercies and
forgivenesses, that righteousness may be imputed
to me, Rom. iv. 11, 23. That I may be justified as
holy Abraham was, by a righteousness imputed ; as
holy David was, having my sins covered, that is,
by Christ's atonement ; as all the saints have been,
not by their own works and righteousness, (which is
but rags,) but by the righteousness of Christ wrought
for us, the righteousness which is of God by faith,
and be found in that Let me live by that, and
have peace with God by it; if others despise it, let
me highly praise it ; if others cast it away, let me
LIFE OF THE REV. MR. FRANCIS TALLENTS.
1053
live by that ; if otliers speak against it, let me make
my boa«tof it; let it be my joy, my crown, my life,
my peace, my glorying, my all. Let his Spirit be
imparted to me, to sanctify, to rule me ; his righte-
oasness be imputed to me ; this is all my hope, that
I may be found in the crowd, among the many thou-
sands of God's people, (Numb. x. 36.) whom he
cares for and loves, though but among the least of
them, a little member of that great body.'' Such
as these were the constant breathings of his pious
soul.
Let me add one thing upon this, that though he
differed much from Mr. Baxter, concerning justifi-
cation and other things, yet he highly yalued that
gn'eat man for his learning and piety, and the service
he had done the church by his practical writings,
and often spoke of him with great respect and
affection.
He took occasion sometimes to speak the hopes he
had of the flourishing of the Christian church in
the latter days ; that the Jews should be converted,
the papal antichristian kingdom destroyed, and
religion, in the power of it, should prevail. He
grounded his hopes on the prophecies of the New
Testament ; " And," said he, ** when God shall
repair the breaches of his church, and build it up
greatly, the subtilties of the schools, and many
canons of councils, and customs of old, will be laid
aside, and a great simplicity in things of faith and
worship shall be owned and practised; no more
conditions shall be made for communion of churches,
than Christ makes for communion with him, and
uniformity in smaller matters shall not be made
necessary to unity."
We have now nothing to do, but to g^ve some
account of the end of this good man's conversation.
It pleased that God, in whose hand our times are,
to lengthen or shorten as he pleases, to continue him
long a burning and a shining light in his church ;
purely to his good providence it must be attributed,
and not to any thing that appeared extraordinary
either in his constitution or management of himself.
Moses observed, that in his time, if men lived to be
fourscore years, even their strength was then com-
monly labour and sorrow; but here was one who
went almost nine years beyond that, and yet his
strength did not seem to be labour and sorrow, but
he continued both cheerful and useful to the last,
even in those evil days, of which men commonly
say they have no pleasure in them ; he had the plea-
sure of looking backward upon the grace of God
bestowed upon him, and forward upon the glory of
God prepared for him, and little of bodily pain and
distemper to be an allay to his pleasure. Thus in
Ilia advanced years he continued to walk humbly
with God in holy security and serenity of mind, and
a believing expectation of the glory to be revealed.
In the year 1099, Mr. Bryan, who had long been
his fellow-labourer in Shrewsbury, finished his
course with joy: thereupon Mr. James Owen of
Oswestry was chosen to join with him in the work
of the ministry there ; but it pleased God to put an
end to his most useful life and labours in April, 1706.
Upon his death they chose Dr. Benion, then minis-
ter at Broad Oak, who came and settled among them
that year, and was every way agreeable both to Mr.
Tallents and to the people, but Te tantutn terru
ottendunt Fata nee ultra esse tinunt, he had soon
finished his testimony, and was remanded (March 4,
1707-8) when he had been but a year and three
quarters at Shrewsbury. He was very dear to Mr.
Tallents, and as a son with the father, so did he
serve with him in the gospel ; and his death did ac-
cordingly go very near him, he scarce looked up with
any cheerfulness after.
He had had a very little sickness.; but as he grew
into years, complained sometimes of faintness, and
feebleness, and shortness of breathing, which obliged
him to favour himself a little in his work ; and if
he had spent himself but in discourse with his
friends, he found it requisite to retire and repose
himself a little.
On Wednesday, March 24, about a fortnight after
the doctor was buried, as he was washing him, and
for ought appeared as well as he used to be, he
fainted away of a sudden, and had fallen to the
ground, if those about him had not been immedi-
ately aware of it and helped him. In a little time
he came to himself, and the next day wrote a letter
in his bed, made some alterations in his will, gave
directions about his funeral, and then addressed
himself to his 'dying work, with the holy cheerful-
ness that became so good a Christian, as one who
had nothing else to do but to die. Sometimes he
intimated, that if it were the will of God, he could
desire to live a little while to see the congregation
well settled under another minister, and there was
sometimes hope of his recovery, and that he might
yet have been instrumental therein ; but the wise
God, whose judgments are a great deep, ordered
otherwise, that he should leave them just at a time
when they most needed him. Many a time after
Dr. Benion*s death, he prayed earnestly to God to
provide good ministers for that congregation, which
lay so near his heart. And since his death, we have
seen his prayers answered : but God will show that
he can do his own work without the agency even of
those instruments that we think necessary, and
depend most upon. He uses the service of many,
but needs the service of none.
And though to abide in the flesh might well be
thought, especially at that juncture, more profitable
for them, yet he soon got over that difficulty, and
left the care of the sheep to the great Shepherd,
who when he has work to do will never want fit
instruments to do it with. He therefore prayed, that
10&4
LIFE OF THE REV. MR, FRANCIS TALLENTS.
if his work were done, he might be, by the grace of
God, not only willing, bat desirous, to depart, and to
be with Christ, which he knew to be far better.
He charged all about him, that they should not
pray for his life, but that he might be enabled pa-
tiently to wait for his change.
When he came to himself, by God's blessing on
the use of means,, from that fainting fit, with which
his illness began, he said to those about him, ** Why
did you not let a poor old man go away quietly?"
He often expressed his repentance for sin, and his
reliance on Christ alone ; and some days before he
died, he blessed God that he was more full of in-
ward comfort and joy than he was able to express.
He complained yery little either of pain or sick-
ness, but gradually decayed, and burnt lower and
lower, like a candle in the socket. He often prayed
to God for a blessing on those about him, and said,
" Here I lie waiting, waiting." After some time he
began to think it long that he had not his release,
and to cry. Come, Lord Jeau, come quickly ; but he
knew God's time is the best, and therefore would
wait with patience for it ; for the vision is for an
appointed time, and at the end it shall speak, and
not lie.
On Lord's day, April 11, 1706, he said he would
have those about him go to worship God in the
solemn assembly, and would have only one to stay
with him. That day he took more refreshment, and
seemed to be more revived, than he had been of
some time before. Divers savoury words dropped
from him ; and he continued very sensible^ calling
upon God, till about nine or ten o'clock that cf es-
ing, when he sweetly slept in Jesas, and on tbal dav
of rest, entered into his everlasting rest. Praued be
that God by whose grace he was enaJbled to fini^
well.
On Thursday following, (April 15,) the dear n-
mains were solemnly deposited in St Mary's chardi,
and a sermon preached at his own meeting- place
the same evening on that sad occasion, and maoy,
very many, did him honour at his death, as they did
to Jehoiada, (who died in a good old age,) becmuse
he hud done good in IsraeL
A paper was found after his death, appointin|c
what epitaph should be inscribed on his grave-stone,
and expressing the year of his life then cuxrent;
intimating, that he did not expect to out-live that
year.
Reliquim D. Franeisci TttUenU, Olim Coh Magd.
Cant, Sen, Socij, Potiea Coneionniaris I^uMid
in hoe EceUsid ab Ann. 1602. ad Aug, 524, 1GG2.
Qm poet varioa Labor ee^ expeetane miserieordiam
Domini nostri Jeeu Christi in vitant eetermmm !«■-
dem deeetiitf Anno JEtatie eum 99.'Mense
The remaine of D. F. TaUenie.farmerfy Fellaw ef
Magdalen College^ Cambridge ^ afterwards preach-
er in this church from 1052, to Aug, 24, 1662:
whoy after various labouri, expecting the merrg ^
WT Lard Jenu Christ unio etemmi Ufe^ died t»
the S9th gear of his age.
A SERMON
PREACHED AT THE
FUNERAL OF MR. SAMUEL LAWRENCE,
MINISTER OF THE GOSPEL AT NANTWICH IN CHESHIRE,
WITH A CONCISE ACCOUNT OF HIS UFE.
Philippians ii. 27.
Lest I should have sorrow vpon sorrow.
O THAT the occasion of oar meeting here to-day had
been sacb, that this whole verae had been applicable
to it ! If when our dear brother (whose remains we
have just now laid in the silent grave) was sick,
nigh onto death, God had heard oar prayers, had
seen oar tears, had ordered the san of life to go back,
or rather the shadow of it, (for it is bat a shadow,)
and had added to his days, as to Hesekiah's, and we
had been met here to retam thanks for his recoveiy,
with what pleasare should I have applied this whole
Tcrae to sach a joyfal occasion ; For imdeed he was
sich, niffh unio death, htU Ood had mercy on him, and
spared him, and not an him only, hut on me also, and
on yoa likewise, and on many others, lest we should
hme sorrow upon sorrow.
Bat alas, this is not oar case ; it is not a song of
praise that is this day pat into oar moaths, but a
song of lamentation; nor is the case any longer
within the reach of prayer. While oar friend was
yet aliye, we wept and made snpplication, for we
said, Who can tell hut God will yet he gracious to
lUy and he shall live. We pleaded, Shall Jonathan
die, (I Sam. xiv. 46.) who has been instmmental of
80 much good to the seals of many, who is sach a
blessing to Israel, and likely to be more so, likely
in a course of nature to be long so ? But now he
is dead, though we desire patiently to submit to the
holy will of God, and to reconcile ourselves to this
dark dispensation, acknowledging that God is just
in this which he has brought upon us, yet we think
we may have liberty to bemoan ourselves under so
sore a breach made upon our comforts; nay, we
think it is our duty, when we sow sach precious
seed, sow it in corruption and dishonour, though we
believe it shall be raised again in glory and incor-
rnption, yet to bear it forth weeping, and to sow it
in tears. If Jonathan be fallen we cannot but say,
We are distressed for him, for tery pleasant has he
been unio us, and therefore very painful must it needs
be to have him thus suddenly rent from us, in the
nddst of his great usefulness.
We have occasion then, at present, to make use
only of the last words of the verse. Sorrow upon sor-
row. That which Paul dreaded, but it was by the
mercy of God prevented, in the case of Epaphrodi-
tus, we feel we have, I am sure I feel I have, sorrow
upon sorrow, a complication, an addition, of sorrows,
which ought to be no surprise to us in this vale of
tears, this lower region, where the clouds return after
the rain, in a world where we are bid to expect tri-
bulation, and to count upon it
Our observation from tiie text, with application to
the present sad occasion, though it be only implied,
yet rises easily and naturally. If Epaphroditos had
died, Paul, who was now already in great distress,
by reason of liis removal and distance from his
friends at Philippi, would have had sorrow upon
sorrow ; the sorrow of burying one friend, upon the
sorrow of being separated from many more : and
therefore when such a one as Epaphroditus was, is
removed from us by death, we have sorrow upon
sorrow ; that is, we have yreat sorrow, many sorrows
included in this one. And sometimes Providence so
orders the circumstances of this affliction, that it is,
to those who are nearly interested in the case, (as
Paul was in that of Epaphroditus,) one sorrow added
to another, like JoVs messengers ; as the waves of
the sea, deep 4!alling unto deep. Broken with breach
upon breach.
To accommodate this to our present purpose, we
1056
A 8ERMON ON THE DEATH OF
mast consider who this Epaphroditos was, whose
death would have been so great a grief to St. Paul.
He was an evangelist ; not only in the larger signi-
fication of the word, Vipreaeher of the gospel, a hringer
of good tidings, bat in its more pecaliar sense, he was
an assistant to the apostles in founding and planting
charches. Sach was Timothy, Titus, Silas, and
others, who were sometimes the apostles' compan-
ions and associates in their itinerant work, some-
times their substitates and agents ; whom they sent
where they coald not come, or left where they coald
not stay, to set in order the things that were wanting ;
to settle the charches which the apostles had plant-
ed under the conduct of their ordinary pastors and
teachers, and then to leave them. This Epaphro-
ditus is the same with that Epaphras, Col. i. 7. who
first preached the gospel at Colosse, and planted
a church there ; afterwards was for some time at
Philippi, and watered the church there ; and was
now at Rome, sent thither by the Philippians on au
errand to St Paul, and sent back by St. Paul to them
with this epistle.
Now we may look upon this good man,
1. As a dear friend of Paul's, and one whom he
had a great love and value for. He calls him here,
(v. 26.) his brother and companion in labour, and
his fellow-soldier ; and, (Col. i. 7.) his dear fellow-
servant. St. Paul was the chief of the apostles, ex-
celled them all in gifts, and graces, and usefulness,
was a prime minister of state in Christ's kingdom,
yet see his humility ; he accepts the help of Epa-
phroditus, who was every way his inferior, makes use
of it, rejoices in it, and is afraid of being deprived
of it Much more reason have we to acknowledge
the need we have of our brethren's help, and to be
thankful for it, to see the advantage we have by it
for the strengthening of our hands, and the carrying
on of our work, and to see what losers we are by
their removal ; nay^ we are ignorant of ourselves, if
we esteem not others better than ourselves, and
reckon not that we could be better spared.
Paul calls Epaphroditus his brother, for all we are
brethren ; all true Christians, all faithful ministers,
are so, for they have all one and the same Father,
and all belong to one and the same family. He calls
him his companion in labour, for he was engaged in
the same work ; and his fellow-soldier, for he was en-
gaged in the same warifare ; and the share he had
with him in services and sufferings increased Paul's
affection to him. If he be his fellow-servant, and be
such a one as he should be, he is a dear fellow-ser-
vant, Paul's heart is upon him, and he loves him as
his own soul. It becomes the servants of Jesus
Christ, not only to love their Master, but to love their
fellow-servants, to call them their dear fellow-ser-
vants, not jealous of their rivalship, or envious at
their success, but taking pleasure in them and tfadr
prosperity. Fellow-soldiers who have ventared tbeir
lives together, should thereby have their hearts knh
together. Epaphroditus was upon this accomit
dear to Paul, who, therefore, could scarce bear the
thoughts of parting vrith him.
2. As a faithful servant to the charches, whose
care was not confined to one church, bat was extend-
ed to many. He laid out himself to promote every
thing that was g^ood among Christians ; he is yoar
messenger, one that you have employed, and put a
confidence in, one that you have made yonr n^pre-
sentative, that manages the affairs of your church so
wisely, so well. Epaphroditus, as it should seem,
was now sent by the Philippians to Rome to attend
Paul, to see what he wanted, and to brings him som^
supplies which they had collected for him.
This was he who was sick, nigh unto death, and if
he had died it would have been an occasion of
great sorrow to Paul, for though Paul was a man
who had the command of his passions, yet be was
not a stock or a stone, or a stoic, void of passion ;
our Lord Jesus himself was not ; because he loved
Lazarus, he wept over his g^ve, John xi. 35, 36.
and has warranted us to do so ; and here we have
occasion for it. Though we pretend not to compare
our friends and fellow-servants with, yet we hope we
may compare them to, St. Paul's friends and fellow-
servants ; they walk (though not pastilnu eequi^ —
with equal steps) in the same spirit, and in the same
steps, and therefore we ought to be in like manner
affected with their removal.
DocT. The death of faithful ministers is jast cause
for sorrow, and sometimes, especially, it is so cir-
cumstanced that it becomes sorrow upon sorrow.
I. The death of faithful ministers is just cause for
sorrow ; parting with them is a very monrnfal thing,
yea, though they have continued long in their useful-
ness, and some may think it is time they should go
off to make room for others, yet in that case their
death is to be lamented, as Elisha's was b3' the king
of Israel, 2 Kings xiii. 14. though he was then very
old, and we had heard nothing of him a great while ;
and we must thus show that we have esteemed them
highly in love for their work's sake. Tea, though
they should die martyrs, and should themselves re-
joice to be offered up, yet in that case, as in Stephen's,
devout men will mahe great lamentation for them ;*
much more is it to be lamented when tiiere is not
that gain to the church by their deaths, and might
long have been in all probability great g^n to the
church by their lives. It is justly reckoned an ar-
gument of great stupidity, if, when such men aie
taken away, we do not consider it, and lay it to heart.
Observe,
I. Ministers, faithful ministers, are subject to the
a AcUviiLS.
MR. SAMUEL LAWRENCE.
1067
stroke of death as well as others. They know them-
selves, and we know, that they mast certainly and
shortly pot off this their tahernacle ; Our fathers^
where are they ? and the prophets, do they live for
ever ? We see they do not.
They are not exempted from death, for the treasure
is put into earthen vessels ; they also are formed
out of the clay, though they are to us in God's stead,
and they must return to their dust. They are indeed
called the angels of the churches, such is the dig-
nity of their office, but alas we find them mortal
dying men ; and when they are subject to like pas-
sions as others, it is not strange they are subject to
like strokes as others. The law made men priests,
and the gospel makes men ministers, who had infir-
mity, and therefore could not continue, could not
continue long, by reason of death, which must be
and will be where sin is.
Nay, they are exposed [more than others ; death
is working in them, when life in you ; their work
wastes them, their sorrows wear them, and they
gladly spend, and cannot but be spent, for you. A
wicked world is ready to say. Away with them, they
are not worthy to live ;** a gracious God says. Away
with them, the ungrateful world is not worthy of
them ;« so that the point seems to be agreed, that
good men must not live long in this world.
2. Death is the occasion of grief; ordinarily it is
so ; when man goes to his long home the mourners
go about the streets. The house where death is, is
called the house of mourning ; it is so unless either
those who are removed were, or those who are left
behind are, void of natural affection. There was a
great cry throughout Egypt, when there was not a
house in which there was not one dead.*^ It is death
reigning in this world as it does, that makes it a
vale of tears ; in heaven, and there only, where there
is no more death, all tears are wiped away from
men's eyes.
3. The death of good ministers ought to be in a
special manner mourned for ; this is a lamentation,
and shall be for a lamentation, as much as any
death. Moses, and Aaron, and Samuel, were men
that all Israel went into real mourning for. The
death of ministers makes God's house a house of
mourning, and sensibly affects those who are sorrow-
ful for the solemn assembly, to whom the reproach
of it is a burthen. Then the ways of Zion mourn,
when the guides and overseers in those ways are re-
moved; then her elders put on sackcloth, when those
who were the ornaments of the elders* seat are re-
moved.
(1.) It is matter of sorrow to the people^ They
were the messengers of the churches, God's messen-
gers to them by the word ; messengers of good tidings,
whose feet upon that account were beautiful ; they
b Acts xzii. 22.
e Heb. xi. 38.
were their messengers to God by prayer, who many
a time went to the throne of grace on their errands,
spread their case before the Lord, and made inter-
cession for them, and were helpers of their joy ; they
were interpreters. Now the removal of such ought
to be sadly lamented, because it breaks in upon the
intercourse we have with heaven, the keeping up of
which is so much our business and so much our
bliss in our present state.
When these messengers are called away by
death, you ought to be afflicted, and mourn, and
weep.
[1.] Because of the love which we hope you bare
to them, that you may testify and express it. They
loved you, and travailed in birth again for you, till
they saw some good evidence of Christ's being form-
ed in you. You know how they exhorted, and com-
forted, and charged every one of you, as a father
does his children ; how near their hearts your spi-
ritual welfare lay, what a grief it was to them when
any of you walked disorderly, and how much your
well-doing was their joy. You have perceived what
a tender concern they have had for you. Who is weah,
and I am not weak ? what a fear they have been in
concerning you, lest you should come short, lest
you should seem to come short Many have been
the proofs of their love to you, and it may be, your
own hearts tell you, that while they were with you,
you gave them not the proofs you should have given
them of your love to them : you were wanting in
your duty ; you did not attend on their ministry so
constantly, nor attend to it so carefully, as you should
have done ; your profiting did not appear, but the
contrary, and this grieved the hearts of those who
should have had joy of you. Will you testify your
love to them now they are gone, by bewailing the
removal of them ? Thus at length show the value
you had for them, and make up what has been want-
ing in the instances of your love to them. Let their
deaths bo lamented, to show that their lives were
desired.
[2.] Because of the loss which you know you
have of them, and not you only, but others also ; for
their usefulness is extensive, and their lives a bless-
ing to many. The loss of a faithful minister is a
public loss ; we are to reckon those our best friends
who are our soul's friends, and therefore the loss of
such friends, the greatest loss of that kind.
You here have lost one who long approved him-
self a skilful faithful friend to your souls ; one who
was excellently well qualified for the service of
your faith, and the help and furtherance of your
holiness and joy. He was one who knew how to
divide the word of truth aright, and to give each of
you your portion of meat in due season. He was
one whoy to my knowledge, in his youth laid in
d Exod. xii. 30.
1068
A SERMON ON THE DEATH OF
a good stock of useful learning, and which is more,
knew how to make use of it. He was a scribe
well instructed unto the kingdom of heaven, and
could bring out of his treasury things new and
old, for the improvement of the most grown Chris-
tians, and yet, both in his preaching and in his con-
versation, knew how to condescend and accommo-
date himself to the capacity of the meanest, to feed
the babes with milk, and the grown men with strong
meat. He preached to you in a method, that you
might see the truths you are to believe, and the du-
ties you are to do in their order, and their reference
to each other, which will render the one more intel-
ligible and the other more practicable. He preached
to you in his conversation, which was of a piece
with his doctrine ; he was an example to the be-
lievers in every thing that is praise-worthy, and was
both a burning and a shining light. That which he
aimed at was your profit, as one who naturally cared
for your state.
O that you would sorrow after a godly sort, would
sorrow according to God, and with an eye to him,
for the death of one who was so much your helper
in the things of God ; that you would sorrow for the
loss your poor children sustain by his death, the
lambs of your flock, whom he fed with food conve-
nient for them, in his public catechising. I trust
there are many of you to whom he was, through
grace, a spiritual father, who by his ministry were
brought savingly to Christ; such have reason to
lament the taking away of one quite out of their
reach, with whom they might have consulted con-
cerning their progress in the way to heaven, but
whom they can now not only not hear, but not hear
from. But especially, O that you would sorrow for
your sins, your carelessness and unfmitfnlness under
his ministry, which has separated between you and
your minister, and has provoked God to deprive you
of such a privilege. All our tears should be turned
into this channel.
(2.) It is matter of sorrow to us who are ministers;
for they were our companions, our fellow-servants,
who laboured with us in the same work ; our fellow-
s(Miers, who exposed themselves with us in the
same warfare. Though St. Paul had as little need
of help as any minister ever had, though the Holy
Ghost was given by his hands, so that if one was
removed, he knew which way to expect the raising
up of ttnother, yet the death of a faithful minister
was very much his sorrow ; and much more reason
there is why it should be ours.
[1.] We have cause for it. Our hands are this
day weak through our own infirmities, and they are
weakened by such providences, so that the vrork is
either not done, or not so well done ; we are dis-
heartened and discouraged, and drive heavily when
thus our chariot-wheels are taken off. We need
help, we need such help, and at every turn shall
find the want of it, and reflect with sorrow upon tb«
withering of such a hand, as was so much oar ri^ht
hand.
Much is required to make an able minister of the
New Testament, abundance of gifts and graces,
study and experience, a good head and a good
heart It is long ere a minister grows up to maturity ;
the choicest fruits ripen slowly. Many hopeful bads
and blossoms are blasted, and those that promised
fair disappoint us, and never bring forth fruit to
perfection. Many are plucked off by death, while
they are yet in the blossom, they come forth like a
flower, and are cut down in the beginnings of their
usefulness, and therefore, to be deprived of such a
one as we have now lost, who was beginning, and
but beginning, to be an eider in age, as well as an
elder in office ; who was grown by observation and
experience fit to be a father to the sons of the pro>
phets, and a very wise and tender one he was, and
thereby to strengthen the hands of his brethren ; who
was a great example of humility, consideration, and
conscientiousness ; this is a lamentation^ and shall he
for a lamentation^ especially when (according to the
reason there given) among all the branches of our
vine there are so few that are strong rods for sceptres
to rule.
Let the priests the Lord's ministers mourn between
the temple and the altar, for there, in the courts of
the Lord's hoose, they will find a loss of him who
was so good a helper with them in the service of the
tabernacle. We have lost one who laboured in the
word and doctrine, and ought therefore to be ac-
counted worthy of double honour ; of hononr while
he lived, the honour of being beloved ; and of honour
at his death, the honour of being lamented.
[2.] It will do us good. It will be for onr spirit-
ual benefit, not only to admit but to enforce the im-
pressions of sorrow upon this occasion. By the sad-
ness arising from this stroke of divine providence,
our hearts and our lives may be made better, and we
may have reason to say, It was good for no to go to
such a house of mourning, though it is bad for us that
such houses of mourning are made among as. That
which makes so much against ns, if we be duly
affected with it, may by the grace of God be made to
work for us ; out of the eater mag eome forth mtat^
and out of the strong sweetness. We whose business
it is to teach others to improve such providences, are
ourselves inexcusable, if we do not lay them to heart,
as the living are concerned to do.
If we sorrow aright for the death of our brethren.
it will help to fix upon our minds that seriousness
which is so neeessary to every Christian, and, espe-
cially, to a minister, and to mortify that lightness
and airiness which very much unfits for the employ-
ments and enjojrments of the spiritual and divine
life. This sadness will help to compose onr vain
minds, and dispose them for serious work, and to
MR SAMUEL LAWRENCE.
1059
preserve that decorum upon our whole behaviour
which becomes our profession, and will contribute
so much to the great ends of it That really does
us good which helps to make us grave and sober-
minded, and our spirits are wretchedly dissipated,
if this will not do it.
It will stir ns up to double our diligence in our
Master's work. Do we grieve for the loss of them
who are removed '* Let us endeavour in some mea-
sure to make up the loss, by laying out ourselves so
much the more in the service of Christ and the souls
of men ; let us pray better, and preach better, and
live better, that we may each of us do something
toward filling up the gap. In two scriptures we
find the consideration of this, that death is a period
to the usefulness of good men in this world, urged as
an argument with the survivors to abound so much
the more in honouring God : one is Ps. cxv. 17, 18.
The dead praise not the Lord, as they did while they
were alive ; neither any that go down into silence ;
praying, praising, preaching lips are closed in the
grave ; but we will bless the Lord, because they can-
not do it, we will do it the more fervently, the more
constantly, and vrill endeavour that it may be done
by a seed, by a succession of saints, when wo also
are gone, from this time forth and for evermore.
The other is in Hezekiah's writing, Isa. xxxviii. 18,
19. The grave cannot praise thee, as the pulpit does,
death cannot celebrate thee, nor the congregation of
the dead, as the assembly of God's Israel does ; and
therefore the Hvmg, the living^ they shall praise thee,
with so much the more life and liveliness ; and that
the work may not sink and die in our hands, the
fathers to the children shall mahe hnoum thy truth,
that they may be praising God on earth, when we
are praising him in heayen.
It will put us in mind of our latter end, of the
period that will then be put to our work, and the
account that must then be given up of it. They arc
gone, and we are going, and we know not whose
turn it will be to go next ; probably ours who were
nearest in age, who, therefore, are the more con-
cerned to take the alarm. When our fathers are
removed in a full age, we are perhaps tempted to
think it will be many years before it comes to our
torn to be gathered to them, and so to think of death
as a thing at a distance; but when our brethren
are removed, those who were brought up with us,
and are of the same standing, we are bid to think
of dying, not only as certain, but as very near;
Behold, the judge standeth before the door. This for-
bids us to say in our hearts. Our Lord delays his
coming, and speaks aloud in our ears. The Lord is
at hand. Moses and Aaron are much of an age, there
is but three years between them, and therefore when
Aaron is dead, God puts Moses in mind of folfowing
him quickly : 7%ou also shalt be gathered unto thy
people, as Aaron thy brother was gathered, Numb.
3 Y 2
xxvii. 13. You commonly say to those who are but
a very little younger than you, " When I die for
age, yon must quake for fear ;" yet if you have
made sure your interest in Christ, yon will see cause
not to quake for fear, but to sing for joy ; but when
those of the same age with us die, though not for
age, it is a call to us to think of dying, — of dying
shortly. Why may not our strength be weakened
in the way, and our days shortened, as theirs were,
and the number of our months be cut ofi* in the midst ?
O that this consideration might be so impressed upon
us who are ministers, that we might by it be quick-
ened and engaged to apply ourselves more closely
and vigorously to our great business, that we may
finish comfortably and well. Our blessed Lord
stirred up himself with this consideration, / must
worh the works of him that sent me while it is day, for
the night cometh, when no man can woi'k. The nearer
our time draws to an end, the more concerned we
are to fill it up with duty, and with that which will
turn to a good account, that we may give up our
account with joy. And if thus we sow in these
tears, the harvest hereafter will be pleasant; if the
good lessons which these providences teach us be
taken out and well learned, we shall have reason to
say, that sorrow is better than laughter ; and that our
loss is not only their gain, but our gain too. Our
dear brother being dead, yet speaheth, thus speaketh,
^* Therefore be ye also ready, and in order to that,
be ye also busy, be always abounding in the Lord."
We e no time to lose who have so much work to
go through, and have lost so much time already.
Let us not, under colour of prolonging our lives, in-
dulge our ease, lest by so saving our Htcs we lose
them ; the more uncertain life is, the more need we
have to spend it well, for that is the way to end it
well ; and blessed is that servant whom his Lord when
he comes shall find so doing.
II. Sometimes the death of fkithful ministers is so
circumstanced, that it is sorrow upon sorrow ; that
was the thing St. Paul dreaded in the death of
Epaphroditus, and it is what we feel at this lime.
God renews his witnesses against us, and multiplies
our wounds.
1. When many breaches of this kind are made
upon us about the same time, then we have sorrow
upon sorrow. Death is always reigning in every
place, and every week brings in its bills of mortal-
ity, but we reckon it a sore and signal judgment, if
an epidemical distemper makes the numbers of the
dead in a little time more than usual ; it is true the
prophets do not live for ever, the labourers most be
called out of the vineyard, when they shall have
accomplished as a hireling their day. But when
many are removed in a little time in the same coun-
try, and those most of them in the midst of their
days and usefulness, we must be very stupid if we
hear not the voice of God in it. I can name about
lOGO
A SERMON ON THE DEATH OF
seventeen* dissenting ministers here within our
neighboarhood, and acquaintance, who have been
removed in little more than seven years ; many of
them I have done this mournful office for, that I am
now doing for this dear brother of mine, and of them
all, only two that (as I think) were above d5 years
old, and those two were considerably above 80, Mr.
Tallents and Mr. Cope ; six or seven I take to have
been about 50, and the rest under 40. And is not
this sorrow upon sorrow ? Have not the deaths of our
brethren in the ministry been brought us by Job*s mes-
sengers ? While one it yet speaking,, comes in another.
And what shall we say to these things ? What is
this that God has done unto us ? What is it that
God would have us to do ? What is it that he says
to us by these repeated strokes of the same rod ? what
is the meaning of it? and what the mind of him
who has appointed it ?
( I .) God does hereby plainly reprove for our for-
mer stupidity and senselessness, under the breaches
of this kind that were made upon us ; good men,
good ministers, have been taken from us, and we have
not considered it, and laid it to heart as we ought to
have done ; and therefore God has proceeded in this
controversy with us, for when he judges he will
overcome, will humble the unhumbled. If the work
be not done and the point gained by one affliction,
another may reasonably be expected. Lord, when
thy hand is lifted up, they will not see, but they shall
see. When one good minister has been taken away,
perhaps we have been tempted to think, the matter
is not great, there is more than enough ; but God
will make us know that we have none to spare, and
that if we depend upon our numbers he can soon
lessen them.
We have not been duly affected with the losses of
this kind which other congregations have sustained,
as if wc were not concerned in them, nor were in
danger of the like; as if our mountain stood so
strong that it could not be moved, and we have there-
by provoked God to come nearer us, and to make us
feel the smart of that rod upon our own back, which
we have not heard the voice of upon the back of
others. It is a method God takes in other afflictions,
those must be made to suffer who will not be made
to sympathize ; for sooner or later, one way or other,
God will be heard, he will be heeded.
(2.) God does hereby plainly warn us of judg-
ments coming. We are to look upon it as a sad
token of his displeasure against us ; nay, if we make
not a right improvement of it, it is well if it prove
not a bad omen of his departure from us. The re-
moval of so many candles out of their places, is a
step towards, and a threatening of, the removal of the
• Mr. Cope of Haslingtoo, in 1704. Mr. Chorlton of Man-
chester, 170A. Mr. Latham of Wem, and Mr. Owen of Salop,
Mr. Holland of Lostock, Mr. Long of Wrexaro, in I70A Mr. Tal.
lents and Dr. Benion, both of Salop, and Mr. Jonathan Harvey of
candlestick itself out of its place ; which we have
deserved, because we have left our first lott, and
have not repented and done our first works. God de-
signs by these providences to awaken as out of our
security, that we may not flatter ourselves vnth a
conceit, that to-morrow will be as this day ; and to
stir us up to our duty, which is to prepare to meet
our God ; to stand in the gap which is hereby made,
and make good the breach against the judgments
which threaten by it to pour in upon os.
Hear ye the Lord's controversy, which he has with
his people, and which he will plead ; Hear ye the
Lord's voice, crying to the city, to the country, and
see his name in it. Why ? How does it appear that
God is contending with us ? The prophet ^ves you
an instance of it soon after. The good man is perished
out of the earth, and 1 am as when they kmoe gathered
the summer fruits-^stnpt of my glory. What is to
be said at such a time ? We must not onl j say, as
the prophet there, Woe is me, but as the Psabnist on
the like occasion. Help, Lord, for the godly num ceas-
eth, the faithful fail. When we are bemoaning our
losses, we must apply ourselves to him, who is alone
able to make them up ; when godly, faithful people
cease and fail, it is high time to cry. Help, Lord.
Let the good impressions of such providences as
these abide with us, and let them not wear off ; we
are apt to be affected with them for the present, but
we soon forget them, and settle upon our lees again,
as those, who having been at ease from oar youth,
are desirous still to be so ; which makes it neces-
sary, that God in his providence should be still
emptying us from vessel to vessel, shifting hands
with us, for otherwise our taste remainetk in us, and
our scent is not changed, Jer. xlviii. 11. Let us take
heed lest, by returning to our former secarity, we
provoke God to proceed in his controversy ; but by
daily prayers to God, let us endeavour to turn away
his wrath, and by a continual good improvement of
the many breaches of this kind that have been made
upon us, let us stand between the living ministers
and the dead, that this plague may be staid. O lift
up a prayer for the remnant that is left, an earnest
prayer that God would not make a full end, but
would spare his people, and spare his ministers to
them, according to the multitude of his mercies.
2. When we have this sorrow mingled with other
sorrows ; when grief for the death of our ministers
is added to other grievances, so that there is a com-
plication of griefs, then we have sorrow upon sorrow.
This would have been Paul's case if Epaphroditus
had died ; he vras now in sorrow, not so much for
his own sufferings, he knew how to glory and rejoice
in them, but because he was absent from the Philip-
Chester, 1706. Mr. Low of Knuttford, and Mr. Evans of Oswestry.
in 1709. Mr. Nailor of St. Ellens, 1710. Mr. Peyton of StaflbrH,
Mr. Brian of Newcastle, Mr. Jenkin Thomas of Wrexam, and Mr.
Eaton of Manchester, in 17I1. And now Mr. Lawrence, in 1718.
MR. SAMUEL LAWRENCE.
lOGl
pians, and others of his friends who were dear to
him, and wanted to know their state ; and especially
because he saw a general decay of serioas godliness
among ministers and Christians ; Some preach Christ
of envy and strife^ and all seek their own, not the
things that are Jesus Christ's : this was Paal's sor-
row, and if now he had lost Epaphroditas, one who
preached Christ out of love to him, and who naturally
cared for the state of souls, it would have been sor-
row upon sorrow ; and this also is our case.
How far my own present grief, which lies heavy
upon me beyond what I could have thought, direct-
ed my thoughts upon this sad occasion to this me-
lancholy theme of sorrow upon sorrow, I shall not
say, the heart best knows its own bitterness, and
feels most from its own burthen ; but upon many
accounts of common concern, we may truly call
this sorrow upon sorrow.
(1.) The abounding of atheism and infidelity, vice
and profaneness, in our land is our sorrow ; we be-
hold the transgressors and are grieved ; I am sure
we ought to be so, to see them so numerous, so im-
pudent ; and rivers of tears should run down our
eyes, because there are so few that keep God's law,
and so many who break it. The general corruption
of men's principles and manners, the abounding of
impiety and immorality, and the inefficacy of the
endeavours used for reformation, are matter of
sorrow to all good people; righteous souls are
vexed from day to day, as Lot's was, with the filthy
conversation of the unrighteous ; and we hope there
is a remnant who mourn in secret, and cover their
faces, for that wickedness which is committed openly,
and goes barefaced, that sigh and cry for the abomi-
nations of the land, that blush before God for that
wickedness for which they that are guilty of it will
not blush before men. It is sad to see and to hear
how God's name is profaned, his law broken, his
word vilified, his sabbath polluted, his creatures
abused, how men wrong and abuse, how they bite
and devour^ one another.
And if this be a sorrow, as certainly it is, the taking
away of those from the midst of us, who were, in
their places, God's witnesses against the wickedness
of the wicked, who helped to put vice out of coun-
tenance, and to make iniquity stop her mouth ; who,
by the Spirit of the Lord, lifted up a standard
against this enemy who comes in like a flood ; the
silencing of the faithful watchmen, who warned the
wicked in God's name to turn from his wicked way,
must needs be sorrow upon sorrow. Men of probity
and sincerity could never be worse spared than now,
when men speak vanity every one to his neighbour,
and there are so few who can be confided in.
(2.) The decay of serious piety, among those who
make a profession of it, is our sorrow. It may justly
grieve us to see not only how iniquity abounds, but
how the love of many waxes cold; love to their
God, to their Bibles, to their brethren; devout affec-
tions ebb and abate ; the kindness of our youth is for-
gotten, and that of our espousals. It is our sorrow,
to see so little of the power of godliness among
those who retain the form of it; to see family worship
neglected, sabbath time trifled away, Bibles and
good books seldom looked into, religious conference
forgotten and quite laid aside, solemn assemblies in-
differently attended, and the word preached care-
lessly heard. It is sad to see how little there is
among us of the pious zeal and strictness of the
good old puritans ; how the things that remain are
ready to die, and our works are not found filled up
before God ; but what a wofol deficiency there is
of what should be, and a woful degeneracy from
what has been, among professors.
And if this be a sorrow, surely it may well be
reckoned sorrow upon sorrow, when those are taken
away by death, in whom so much of serious piety
was kept up, and by whose means we might hope to
see it, through the grace. of God, in some measure
revived. It adds to our grief, to see a family be-
headed, and by that means broken up and scattered,
in which God's name was so constantly called upon,
his word read and opened, and his praises sung,
now, when in so many houses the altar of the Lord
is broken dovm, or gone to decay. When we have
been bewailing the defection and backsliding of
many who began in the Spirit, then to follow those
to their graves, who not only still held fast their integ-
rity themselves, but we hoped might have been instru-
mental to reduce and recover those that were gone
astray ; this may well be called, sorrow upon sorrow.
(3.) The contempt cast upon the religious assem-
blies which we adhere to, and in which we think we
have met with God, is our sorrow. It is made the
character of those whom God has distinguishing
favours in reserve for, that they are sorrowful for the
solemn assembly, to whom the reproach of it is a
burthen ; and a great many solemn assemblies there
are among us, on which we have reason to say, God
has put honour, that yet are loaded with reproach,
and exceedingly filled with the scorning of those
who are at ease. The assemblies of those who we
know to be united by holy faith and love to Christ,
and through him to his church, are reproached as by
schism cut off from the church, and therefore from
Christ and the covenant, and the hope of salvation,
for no other reason but because their ministers were
ordained as Timothy was, by the laying on of the
hands of the presbytery, and not by a diocesan
bishop. The assemblies of those who we know to
be peaceable and quiet in the land, are reproached
without any colour of reason, like the assemblies of
the primitive Christians, as factious, and seditious,
and hurtful to kings and provinces. The masters of
those assemblies, though we know them to be ready
and mighty in the Scriptures, skilful in the word of
ioe2
A SERMON ON THE DEATH OF
nghteonsnew, yet are reproached bj many as nii-
learoed and ignorant men. Many sach as these are
the reproaches of the solemn assemblies, which are
oar sorrow, because when thos, like Nasarethy they
are put into an ill name, unthinking people are
prejudiced against them, and are easily persuaded
that no good thing can come out of them. There is
a late reproach put upon our assemblies by the law,
^hlch makes it highly penal for one in any place of
trust or power to be seen in them : and this reproach
adds to our brethren ; Hear, O our God, for we are
suspected, we are despised, and both without cause ;
and this is our sorrow ; we quarrel not with those who
give us this hard treatment, we pray God to forgive
them, but as a sward in ovr hones are these reproaches.
And now to have those taken away who were so
much the glory of our assemblies, and helped to
answer them who reproached us, and to put to silence
their ignorance ; to be stript of our ornaments now*
of those whose good report of all men made them a
credit to us, even our enemies themselves being
judges, this is sorrow upon sorrow : for we know not
what to say when we are asked, What will ye do
now? where is your glory? but that, our God is
still our glory, our everlasting glory.
(4.) The judgments of God that threaten our land,
and the difficult trembling posture of the affairs of
the protectant churches abroad, are our sorrow ; it
grieves us to see the desolations of the sanctuary, to
bear the groans of God's Israel in Egypt ; by whom
shall Jacob arise, for he is small, and his interests
neglected ? The enemies of the reformed churches
are many and mighty, and violent against them ;
their friends few and feeble, and cool toward them.
It is our sorrow that there are such heats and fer-
ments among ourselves. We have reason to fear the
desolations which a kifigdom divided against itself
is threatened with : we are biting and devouring one
another, widening matters in difference, and exas-
perating one another's spirits ; firebrands, arrows,
and death are thrown about, and discord, among other
tares, sown in God's field ; all who wish well to the
honour of Christ, and the interests of his kingdom
among men, grieve to see it.
And is it not then sorrow upon sorrow, at this time
to have one removed from us who was and would
have been a peace-maker with God by his prayers,
who stood in the gap as an intercessor, to turn away
his wrath, who had an interest in heaven, and im-
proved It for a sinful people, who was and would
have been a peace-maker with men too, by his Chris-
tian temper and moderation, who studied the things
which make for peace, who placed his religion in the
essentials of it, and there spent his zeal ? Now the
dividing spirit so mooh prevails, it is sad to lose one
who was of such a healing spirit. Now so many are
^ing oil to our flames, which is our sorrow, it is
upon sorrow to see the hand withered that
was bringing water to theoi, and the earthen Teasel
broken that held thai water. It is ill with the
patient, if, when his diaeaae Is at the height, those
physicians are removed who best imdentood his
case, and the method of his care.
Let us now make some applicatioii of this :
1. See what this world is; it is a vmU oftemrs, it
Is a Boekimy a place of weepers^ and we moat expect
no other but a sorrowful passage through it. It is
well if in Christ we have peace and jc»y ; in the worid
we must havetnmble and grief. In the upper world
there is a perfect and perpetoal serenity, it is all
clear and calm there ; hot in these lower rqpoas
the clouds are still returning after the rain, and we
must expect sorrow upon sorrow. Ijook which way
we will, and we see the tears of the oppressed, aome
upon one account, and some upon another, and many
times they have no comforter. We see families io
tears, congregations in tears, charohes, nations in
tears. How melancholy is the state of hunum life I
What a constant series of griefs are we attended
with through this wilderness ! The end of one trou-
ble is commonly the beginning of another. Deep
calls unto deep. Nay, troubles often come in company,
and the beginning of one is the prefhce to another ;
and we aro not to think it strange, it is what others
have had experience of, and we have had notice of.
The larger our acquaintance is, and the more
friends we have, the more happy we think oarselves,
and we have cause to do so ; what greater pleasure
or comfort is there on earth, than an agreeable friend-
ship ? And yet the more we have of this comfort,
the more sorrow we are exposed to ; the more dear
friends we have, the more we have to sympathise
with, and the more we have to part with ; if it adds
something to our pleasure that we rejoice with those
we love when they rejoice, it adds more to our pain,
that by the same rule we weep with them when they
weep ; but considering how many more men's griefs
are than their joys in this world, and that in both
we must be partakers with our friends, we must con-
clude that by the increase of our friendships, oor
joys rise not in proportion to our griefs, unless that
we conceive a secret pleasure in contributing some-
thing toward the comfort of our afflicted friends and
their families, by our sincere and affectionate S3fm-
pathy with them.
And is this world so full of sorrows, sorrows upon
sorrows ? We see it is. What is there in it then that
should court cither our love to it or our stay in it?
Why should our affections be set upon good things
beneath, when we see them liable to so many sorrow-
ful changes ? Why should they not be set upon good
things above, which though they may perhaps admit
of an endless increase, yet know no change, nor are
in any danger of being lost? Why should we be
fond of a continuance here, where the longer we stay
the more sorrows we shall have to share in, and not
MR. SAMUEL LAWRBNCE.
loaa
rather covet to remove to that world, whence sorrow
is for ever banished, where all tears shall be wiped
away from our eyes, and joy upon joy shall draw
oat the bliss parallel to the line of eternity itself.
2. Let one sorrow help to make another sorrow
that comes witli it the more tolerable, and to prepare
and fit us for another that may come after it As
the more we do for God, the more we may do, one
daty will fit as for another ; so the more we bear
from God, the more we may bear, and the better we
may bear It, for trilndatian works patience. Those
who have not known sorrow, find it hard to be re-
conciled to it, and are apt to fret at it, and to doable
it by struggling with it ; but those who have experi-
enced sorrow upon sorrow, like their Master, who
was a man of sorrows, and acquainted ^ith grief, can
converse familiarly with their afflictions, whereby
not only the terror of them is taken off, but abun-
dance of advantage is gained by them.
Let the frequent returns of our sorrows keep us
from security, and keep up in us a lively expecta-
tion of trouble, that, let it come ever so suddenly, it
may be no surprise to us. We must never say, surely
this trouble will excuse us from another, or that now
we have had our share ; no, it is still less than what
we deserve, and perhaps less than what we need.
We should rather argue. Have I had this sorrow ?
what good use shall I make of it, that by it I may
be the better prepared for the next? If our sorrows
wean as from the world, and loosen our hearts
from it; if they make us serious and thoughtful
of another world ; if they endear Christ to us,
and make him more precious, by giving us an
experimental acquaintance with the powers and
pleasures of his grace; then when sorrow comes
upon sorrow we may bear them cheerfully. Patience
works experience, and experience a hope that makes
not ashamed.
And if we thus improve our sorrows, though as to
the troubles themselves of this present time, we
must remember that we are but girding on the har-
ness, and must not boast as though the warfare were
accomplished, and we had put it off ; yet as to any
real hurt or injury that the troubles can do us, we
may boast as though we had put off the harness, for
in all these things, not only we shall be, but we are
already, more than conquerors through him who loved
UB and died for us.
3. When God pursues one sorrow with another,
let us follow the sorrow for affliction with a godly
sorrow for sin, and that is a sorrow upon sorrow
which will be an evidence for us that the affliction
comes from love, is designed for our good, and does
US the good that is designed us ; and will prepare
us for such a deliverance out of our affliction, as
will be a mercy indeed to us.
When we sorrow for the death of our friends, par-
ticolarly of our ministers, we should at the same
time sorrow for our sins, by which we have provoked
God thus to contend with us. We are therefore de-
prived of the comfort of our relations, because we
have not done the duty of them ; when, therefore, we
lament the effect, we should lament the cause.
4. When we have sorrow upon sorrow upon the
account of affliction, let us not by our own folly add
any more sorrow to it ; nor by the productions of the
root of bitterness in our hearts, make the bitter cup
to be more bitter to us than really it is. .If, in any
distress, we trespass yet more against the Lord, as
that king Ahaz did, 2 Chron. xxviii. 22. we make
the distress more than double. Sin upon sorrow
will be worse than sorrow upon sorrow, and will
be wormwood and gall in the affliction and misery.
Now you here have sorrow for the death of your
minister. If you should grow cool to holy ordinances,
as if your religion were buried with your minister,
or as if no other minister could teach you, and show
you the way to Christ and heaven now he is gone :
if this should be made use of as a pretence for your
carelessness and lukewarmness in the service of
God, that you have not the minister you have been
used to, and so your hearts be hardened by the pro-
vidence that should soften them, then it will indeed
be sorrow upon sorrow. But I hope better things of
you, my brethren, and that we shall yet have joy
concerning you; that as those who have been so
well taught, and so long under the inspection of
such an overseer, you will continue your zeal in re-
ligion, and your love and unity among yourselves,
and we may hear of your affairs, that your conversa-
tion is as becomes the gospel, and that ye standfast in
one spirit, with one mind, striving together for tlie
faith of the gospel.
6. Let us study to answer God's end in visiting
us thus with sorrow upon sorrow, and accommodate
ourselves to the intentions of these providences. By
the sadness of our countenances on such occasions as
these let our hearts be made better, every way better-
Every rod has a voice, which we are concerned to hear,
and understand the meaning of; every affliction is
sent upon an errand, and he who sends the errand ex-
pects to have an answer. What answer will you re-
turn this day to this messenger? or rather, to God's
call by it.
This sorrow is appointed us, this sorrow upon
sorrow, to pot us upon considering the uncertainty
of the continuance of our opportunities ; Yet a little
while is the light with you ; places have their time
for enjoying the gospel, which will come to an end,
and then other places have their turn. Ministers arc
burning and shining lights, but it is only for a sea-
son that we rejoice in their light ; which is a good
reason why we should walk and work while we have
the light, while it is yet called to-day, because the
night comes, and before the night comes, wherein no
man can work.
1064
A SERMON ON THE DEATH, &c.
It in designed to bring ns off from looking at men,
and instruments, as thongb by their own power they
could do us service, or had done it ; no, they are
only the earthen vessels in which the treasure was
deposited, and they are broke and thrown aside, to
give us a sensible conviction, that the excellency of
the power is of God, and not of them. We are thus
taught to cease from man, from wise and good and
useful men, whose breath at their best state is
in their nostrils, and will not be there long. Let
our dependence therefore be not on them, but on
Christ, who makes them that to us that they are ;
let us sit down with delight under the shadow, not
of these gourds, that come up in a night, and perish
in a night, but of that Rock of Ages that abides for
ever. Let us not bind up our religion, and the com-
fort of it, in our ministers ; for God therefore shows
us the end of their conversation among us, that we
may cleave so much the closer to Jesus Christ, who
is the same yesterday, to-day, and for ever, and will
be the same to the successors in the ministry, that he
was to their predecessors, and make them the same
to us, if it be not our own fault.
6. Let us be earnest with God in prayer that he
would not proceed in his controversy with us, and
that we may not have any more sorrow upon sorrow
of this kind. Go forth to meet the Lord in the way
of his judgments, and humble yourselves under his
mighty hand, and pray and seek his face. He ex-
pects his praying people should now appear in the
breach, to turn away his wrath, and justly wonders
if at such a time there be no intercessor ; and shall
not each of us then be intercessors, as the prophet
Ezekiel was when he fell upon his face, and cried
with a loud voice, as one in earnest. Ah, Lord God,
wilt thou mahe a full end of the remnant of Israel ?
And as the prophet Amos was, when he prayed, O
Lord God, cease, I beseech thee; by whom shall Jacob
arise, fw he is small.
O that by this providence we might be stirred up
to pray more, and pray better, to pray more earnestly,
as Christ himself did when he was in his agony.
When we have lost a praying friend, we are con-
cerned the more to pray for ourselves. Pray that
the light of God's countenance may shine upon us
through these dark dispensations, and that whatever
friends and helpers he takes away from us, he would
not himself turn away from us, nor take away his
mercy and his truth.
7. Even when we have sorrow upon sorrow, yet
let us not sorrow as those who have no hope ; but
take hold of the comforts and encouragements which
God hath provided for his own people, in their mul-
tiplied and most aggravated sorrows, that they may
not be unmixed sorrows^ and unallayed. As the
righteous have hope in their death, so have their
friends also who are left behind in tears.
(1.) We have hope concerning him whom we have
lost, that be is removed unspeakably to his own ad-
vantage, for to those to whom to live is Christ, to
die is not only no loss, but great gain. This coun-
try has a mighty loss of him, but he has no loss of
it, who is gone to the better country, that is, the
heavenly, to better work, and better pleasures, and
better friends. Those are safely and honourably
lodged who are received into the mansions in oor
Father's house, those everlasting habitations ; those
have a good repose, and sleep sweetly, who sleep in
Jesus. What honours here are comparable to theirs,
to whom our Lord Jesus says. Well done^ good and
faithful servant ; or what pleasure comparable to
theirs who enter into the joy of their Lord. Let this
yield us pleasing thoughts when we are afflicting our-
selves for the loss of one we loved. We sorrow for
the body, that that is lodged in a land of darkness
and silence ; but the soul is the man, and that is
gone thither where its eyes are opened to an ever-
lasting light, and its lips opened in songs of ever-
lasting praise ; and therefore if we loved him we
would rejoice. He who so often complained of
knowing but in part, and prophesying but in part, is
now made perfect, and sees face to face.
(2.) We have hopes that God will do our sou Is
good by this providence, that he will sanctify it to
us, and make it a means of our sanctification ; and
that the impressions of it will not be soon lost, will
never be quite lost You of this place and neigh-
bourhood will, I hope, be quickened hereby to con-
sider your latter end, and with the utmost diligence
to prepare for it Yon see, that in the midst of life
we are in death, and that we are often obliged tore-
move hence upon very short warning. When you
saw your minister last in the pulpit, and heard him
discourse so excellently of the intercession of Chrbt,
you little thought it was the last sermon you should
hear him preach, and that within a few days you
should see him laid in the dust ; but so it proves ;
and God by it calls aloud to you. Therefore be ye
also ready, be ye always ready, for you see that at
such an hour as you thinh not, the Son of man comes.
And as this providence will I hope, through
grace, do you good, by quickening you to pre-
pare for death, so I hope it may be of use to you,
to help you above the fear of death : those who are
ready to die should be willing to die, and they have
the more reason to be so, when they see their friends
go cheerfully before them down into the darksome
valley of the shadow of death, and even then fear no
evil. Your ministers who, while they lived, showed
you the way to heaven through the paths of life,
when they die show you the way thither through the
regions of death, and go before you through that Jor-
dan, as the priests did before Israel bearing the ark
of the covenant Be ye, therefore, followers of them,
who are now throughfaith and patience inheriting the
promises.
LIFE OF MR. SAMUEL LAWRENCE.
1065
(3w) We have hope, that God will take care of the
beheaded family, that is most sensibly touched by
this breach. He was one who blessed his hoasehold,
that was eveiy way a blessing to it, and therefore
his death is killing to it, we sorrow with them, and
^eve for their loss ; bnt we depend upon the word
of God, that he will be a Husband to the widow, and
a Father to the fatherless children ; Jehovak-jireh^^
The JLord will provide ; and tn the mount of the Lord
it shall he eeeuj Gen. xxii. 14. ; the orphans who are
left with him, shall not be left by him, nor left com-
fortless, but he will come unto them, and take care
of them ; and let the widow trust in him, and she
shall not be made ashamed of her hope. To the
ag^ed mother likewise, who has lived to see sorrow
npoD sorrow, God will be better than ten sons, than
ten such sons.
(4.) We have hope, that God will provide well for
the congpregation, and that that shall not be destitute
and dispersed, as sheep having no shepherd, but they
and theirs shall still be led into the green pastures,
and fed beside the still waters. You have been
loving and respectful to your minister, and many of
yoa have been his comfort and hope, and I trust will
be his crown of rejoicing in the day of the Lord ;
and yoa have reason to expect that God will send
you another faithful guide in the good ways of the
Lord. I have reason to think he has a blessing in
reserve for you, by which he will carry on his good
work among you. St. Paul, when he was in prison,
comforted himself with this, that though he was bound,
the word of the Lord was not bound, and when faith-
ful ministers are laid in their graves, this may be our
comfort, though they are buried the word of the
Lord is not buried. When you change your minis-
ter, you do not change your Master ; you shall have
another preacher, but thanks be to God, not another
Bible, or another gospel.
(5.) We have hope, that though we have parted
with a dear friend in sorrow, with many such in
sorrow upon sorrow, yet the day is coming when we
shall meet again, shall meet with them all again in
joy, in everlasting joy. The hope of this gives the
strongest allay to our griefs. If in this life only we
hmd hope in Christy and were to fetch our reliefs in
such cases as these, from within the confines of time,
we were of all men the most miserable ; but we have
hope in Christ, that those who now sleep in him, he
will shortly bring with him ; and will bring us to
meet them ; we who remain and are left behind for
a while, shall be brought to be companions with them
in the kingdom, as we have been in the patience and
tribulation, of Jesus Christ We loohfor the resur-
rection of the dead, and the life of the world to come,
and in the believing expectation thereof we comfort
ourselves and one another.
Now God calls to weeping and mourning, it is a
comfort to us to see so many sad countenances and
wet eyes in this solemn assembly, for thus we answer
God's calls ; but when God calls us to joy, into his
joy, what a pleasant sight will it be to see the general
assembly and church of the first-bom^ and ourselves
in it, and not one weeping eye, or dejected counte-
nance, or sorrowful spirit, among all the holy myriads.
There shall be no sorrow, nor any occasion for it ;
nay, there shall be everlasting joy, and everlasting
cause for it; the streams ever running, because
their springs ever full and overflowing.
Our assembly is now breaking up and scattering,
and it is not likely that we should ever be all toge-
ther again in this world ; but this is our comfort, if
we be found the faithful followers of the Lord Jesus,
we shall shortly be gathered together unto him, with
all the saints, and none but saints, and saints made
perfect : and that assembly shall never be broken
up or scattered ; we shall meet and part no more.
The best we can here hope for is, to go in and out
with the sheep of Christ, and to find pasture ; but
if we can but get to heaven, we shall be pillars in
the temple of our God, and shall go no more out.
The Lord bring us all safe thither in due time ; and
in the mean time the Lord watch over us. The Lord
watch between us, when we are absent the one from
the other. Gen. xxxi. 42.*
A CONCISE ACCOUNT
OF THE
LIFE OF MR. SAMUEL LAWRENCE
He was bom in Wem, a little market-town in Shrop-
shire, and, as appears by the register, was baptized
Nov. 5? 1661. He was the only son of Mr. William
Lawrence, and Sarah his wife. His good mother is
still living. His father was a very eminent Christian,
and much respected and valued by all good people
who knew him. My father preached his funeral
sermon at Wem, Feb. 26, 1694-5, on Luke xxiii.28.
1006
UFE OF MR. SAMUEL LAWRENCE.
Weep notfw me, hut weep far f^omrselvee, and for your
children. Whence he showed, that when a good
man dies, there is no reason we should weep for him,
but there is reason we should weep for oarseWes.
Certainly (said he) this was a good man, and is ma-
nifest in the consciences of yon all, and of all who
knew him, that he was so ; Weep not for him there-
fore, for his death is an ontlet to all the evils of this
world, and an inlet to all the happiness of the other
world.
Looking o?er my father's notes of that sermon
upon this occasion, it has so affected me, that I mast
beg the reader's pardon, if I insert the heads of it,
the subject being so near a-kin (though I little
thought of it) to mine at the son's funeral.
'* It is said of Abel, that being dead he yet epeaheth.
If our deceased friend and brother who is dead could
be heard speaking, this is what he would say. My
dear wife and children, my dear brothers and sisters,
and other relations, my dear neighbours and Mends,
weep not for me, for you have something else to do
with your tears, bestow them where they will turn
to a better account, weep for yourselves. But why
not for thee, dear husband, father, brother, friend ?
why not for thee ? Did we not love thee ? Yon did,
and for that very reason, weep not for me.
'* I. For, consider the evils I am freed from. I
had a sickly crazy body, especially toward my latter
end, wearisome days and nights were appointed to
me ; what would I have given many a time for an
hour's rest ; but now all this is at an end ; I shall
be no more sick, no more pained, my head shall now
ache no more. And are you sorry for this ?
'* I had my share also of losses and crosses in my
worldly affairs ; I had one house burned over my
head, and almost all that was in it, in a few minutes,
and have had the care and trouble of building and
furnishing another ; but now farewell all such cares.
And are you sorry for this ?
'' You know, that as long as I was able, I was
laborious in my particular calling, I never ate the
bread of idleness, but of honest diligence ; but now
all that toil is over, I am got to bed, where I rest
from my labours, from all my labours of that kind,
never to return to them again. And will you grieve
for this ?
" A great deal of pains I have taken in travelling
and attending upon holy ordinances, on sabbath
days, on week days, sometimes above and beyond
strength ; but I am now where I have communion
with God at the spring-head, without the conduit-
pipes of ordinances. And will you grieve for this ?
*' Yon, all of you have, and I doubt not but some
of you feel, a body of death ; I am sure I did, and
many a time it made me cry out, O wretched man
that I am! You know what I mean, the corrupt
nature, the carnal mind, the sin that dwells in us, a
proneness to evil, a backwardness to good ; but
death has eased me of that burthen, when the breatk
went out of the body, that indwelling sin went oot
of the soul ; when the house was pulled down, then
was an end of the leprosy that was in the walls :
what all the praying and hearing, the sabbaths and
sacraments, the care and watchfulness, of forty years
would not do, death has done at one blow. Weep
not for me then.
'< I had daily grief in my heart for my own sins,
for the sins of others, and for the afflictions of mj
friends, and for the troubles of the chnrch of G«i.
but now all tears, even those of godly sorrow, ire
wiped away from mine eyes ; therefore let none be
in yours upon my account.
'* And lastly, the bitterness of death is past with
me ; I have shot the gulf, that last enemy, that aoo
of Anak, is vanquished, and I am triumphing. 0
Death, where is thy sting I And therefore, woeep mt
for me.
'' II. But this is not all ; if you consider the hap-
piness I am entered into, that fair palace in whidi
death was but a dark entry, you would not weep for
me, but rejoice rather.
*' Would you know where I am ? I am at home
in my Father's house, in the mansion prepared for
me there. I am where I would be, where I hare
long and often desired to be ; no longer on a stonny
sea, but in a safe and quiet harbour. My workii^
time is done, and I am resting ; my sowing time is
done, and I am reaping ; my joy is as the joy of ksr-
vest
" Would you know how it is with me ? I am made
perfect in holiness ; grace is swallowed np in f^ory;
the top-stone of the building is brought forth.
** Would you know what I am doing! I see God,
I see him as he is, not as through a glass darkly, bat
face to face ; and the sight is transforming, it makes
me like him. I am in the sweet enjoyment of m;
blessed Redeemer, my Head and Husband, whom
my soul loved, and for whose sake I was willing to
part with all ; I am here bathing myself at the spring-
head of heavenly pleasures and joys nnutterable,
and*therefore weep not for me. I am here keeping
a perpetual sabbath ; what that is, judge by yoor
short sabbaths ; I am here singing Hallelujahs in-
cessantly to him who sits upon the throne, and rest
not day or night from praising him.
** Would you know what company I have ? Bless-
ed company, better than the best on earth ; here are
holy angels, and the spirits of just men made per-
fect ; I am set down with Abraham, and Isaac,* and
Jacob in the kingdom of God, with blessed Paol,
and Peter, and James, and John, and all the saints;
and here I meet with many of my old acquaintance,
that I fasted and prayed with, who (pt before me
hither.
*' And, lastly, will you consider how long this is to
continue; it is a garland that never withers; a
LIFE OP MR. SAMUEL LAWRENCE.
1067
rown of gloiy that fades not away ; after millions
f millions of ages, it will be as fresh as it is now ;
nd therefore weep not for me.
** It is true, the body mast tarn to rottenness and
atrefactioD, the worms mast feed sweetly npon it ;
tut that also sleeps in Jesas, it still remains united
0 him, and shall shortly be raised again incornipt^
ble, like the glorious body of Jesos Christ, more
jorions than the noon-day san.
'* Bat though yoo have no reason to weep for him
vho is gone, you ha^e abundant reason to weep for
^oar selves and for your children.
Weep for your sins, the oaase of this and all your
>ther griefs ; that is the right channel for your tears
0 run in. O that I knew what to say, to make sin
litter to you this day ! Shall I tell you it kills your
friends ; it killed your Saviour ; it threatens to kill
yoar soals.
'' Weep foryourloss, the lossof agodly neighbour ;
k good member of your society, a praying member,
and a profitable one ; eveiy way useful among yon.
1 cannot say, he loved your nation, and built you a
synagogue ; but he found you one when you needed
one ; his house was your synagogue, his doors, his
heart, were open to yon.
** Weep for your children who are coming into a
tempting troublesome world, and going abroad into
it ; weep for yourselves, who are yet in the midst of
it, cambered, tempted, absent from the Lord.
" Weep for the evil to come upon yourselves and
your children, which the taking away of such men
is a threatening omen of.
*' But is there not something else to be done be-
sides weeping ? There is : we must acknowledge the
hand of God in the removal of such men ; must be
thankful to God that we had them so long ; mast
aearch, and try our ways, and turn again to the Lord ;
weep and pray for ourselves and our children ; weep
and prepare to follow ; weep and hope ; and if thus
we sow in tears, we shall shortly reap in joy, ever-
lasting joy."
These were the heads of what my father enlarged
Qpon in that sermon ; and the reading of it affected
me the more, because it was but the year after ; that
it became applicable to himself; and Mr. Tallents,
when he preached my father's funeral sermon, made
mention of Mr. William Lawrence's death, and
spoke very respectfully of him.
Bat to retam to our subject, from which we too
B<Mn digressed ; his father's elder brother was Mr.
£dward Lawrence, an eminent minister in Shrop-
shire first, and afterwards in London. A man of
peat integrity, and a substantial judicious preacher ;
who, to keep the peace of his conscience, left a good
liviog;, and threw himself, and his numerous family,
npon divine Providence.
His book called Christ*s power over hodiltf dit-
'A'ei, has been and will be of great asc to many for
their comfort in sickness, and their improvement of
it This nephew of his in many things resembled
him much, and the comfort he had in him was the
more valued by him, because of the great grief he
had in some of his own children, which he let the
world know something of in a book he published,
called Parent^ Chroans over Wicked CkUdren, He
died in November, 1605.
Having given this account of his family and rela-
tions, we come next to give some account of his
childhood and youth, as we have it from those who
then knew him. He was betimes inclined to learn-
ing, and was very mindless of the sports and toys
that children usually are addicted ta When he was
very little, his parents sent him to school, more to
be out of the way of danger, than in expectation he
would learn any thing ; but before they were aware
he had learned his letters, and by the year's end
could read very well in his Bible. So intent was he
upon his book, that his parents would hire him to
play for a while, but he would presently return to
his book.
Much sooner than most children do, he entered
upon his learning of the Latin tongue, at the Free
School in Wem, under Mr. Roderick and his two
ushers, at a time when that school flourished much.
There he made such proficiency when he was very
young, and advanced so fast, that his masters loved
him, and others admired him. The time that most
of his school-fellows spent in play, he spent in read-
ing ; and was so earnest in pursuing learning, and
so careful to perform the exercises of the school, that
he would scarce allow time to dress himself.
His master, Mr. Roderick, removing, and another
coming in his place, who did not take so much
pains, our young scholar complained to his parents,
that he was not forwarded in learning as he had
been, and therefore desired he might be removed
to Newport, where there was at that time a flourish-
ing school under Mr. Edwards ; and he was so, and
there improved very much in his learning.
His inclinations to piety were as early as his in-
clinations to learning; and he was not only free
from the common follies and vanities of childhood
and youth, but was forward to the exercises of devo-
tion. He began betimes to pray in secret, and
would be up early to redeem time for it So much
seriousness and conscientiousness appeared in him
in his childhood, that some who knew him then
would say, they thought he was sanctified from the
womb.
After he had got what learning was to be got at
Newport school, he spent some time under the in-
spection of my father at Broad Oak, and some with
Mr. Tallents at Shrewsbury; and a considerable
time he spent with some other hopeful young men
under Mr. Maiden at Alkinton near Whitchurch,
where he improved himself very much in Greek and
1068
LIFE OF MR. SAMUEL LAWRENCE.
Hebrew. He continued there till Mr. Maiden's
death, in Jane, 1681.
Soon after that he was sent ap to London, where,
after some little time spent with his uncle, he was
put under the tuition of that famous instructor of
youth, Mr. Charles Moreton, whose private academy
at Newington Green flourished very much at that
time, and was a nursery of many who have since
done worthily, and been famous in their generation.
There he went through a course of university learn-
ing, and carried himself so as to gain the respects of
all who observed him.
There he staid till the iniquity of the times forced
Mr. Moreton to break up his academy, and to remove
himself for safety and liberty to New England, as
many such men were necessitated to do in the last
age.
When he left Mr. Moreton, he was recommended
to Mr. Singleton, to be assistant to him in teaching
a grammar school in Clerkenwell Close, and was
very acceptable both to him, and to the relations of
the young gentlemen who were his scholars.
After he had spent two or three years there, he
was recommended to the Lady Irby, relict of Sir
Anthony Irby, who lived in Dean's Yard in West-
minster, to be her domestic chaplain. When she first
saw him, he was so young, and looked so much
younger than he was, that she asked, " What! have
they sent me a child for my chaplain V But upon
trial she soon found he was no child in understand-
ing. A great deal of love and respect he gained by
his prudent and pious carriage in that family. Upon
his first coming thither, when some of his friends
spoke with concern for him, how he would have
courage, being young and modest, to go through his
work, and were afraid he would be dashed, when,
as often, there were persons of quality present at
their family worship ; he said it did not fit all affect
him, for '* I have a greater presence to mind than
theirs.''
While he was at my Lady Irb/s, the liberty for
dissenters commenced in 1687, and a door of oppor*
tunity was opened to them just twenty-five years
after it was shut by the Act of Uniformity ; and soon
after the opening of it was legally confirmed upon
the revolution. And it has been kept open twenty-
five years, and blessed be God, no man has been
able to shut it. Upon the setting up of the meetings
publicly then, Mr. Lawrence began to preach, and
frequently assisted Mr. Alsop, on sacrament days,
and upon other occasions, his meeting lying very
near to my Lady's ; and his first performances in
that work were very acceptable.
One thing I must here take notice of to his honour;
(and it is the more so, that notwithstanding my great
intimacy with him at London at that time, I do not
remember ever to have known it till now, that I am
acquainted with it by his surviving relations ;) his
father had his house and goods burnt in that dread-
ful fire which consumed the whole town of Wem, ia
March 1676-7. The rebuilding and refurnishing cf
it was a great expense to him; notwithstandio;
which he brought up his son to learning, which tlu
son had such a grateful sense of, that as soon a<
ever he came into a capacity of maintaining him-
self, and with a frugal management of sparing
something, all he could spare before he married, be
sent to his father, amounting at times to a Tery con-
siderable sum. He was one who had learned, ac-
cording to the apostle's rule, io show pUty at home,
and to requite his parents. Those who knew him
well, have said they wanted words to express his re-
spect to his parents and love to his relations.
In the year 1688 he came down into the countiy
to see his relations, and a society of dissenters in and
about Nantwich in Cheshire being then in quest
of a minister, after several motions made to them bad
miscarried, desired Mr. Lawrence to come and spend
a Lord's day with them, which he did to their, great
and universal satisfaction ; so that they unanimoash
chose him to be their minister ; and after some time
taken to consider of it, and consult his friends, he ac-
cepted it ; but went first to London to take leave of
his friends there. The Lady Irby was extremely
loth to part with her chaplain, and was very angry
' with Mr. Baxter and my father for persuading him
to go to Nantwich. But thither he came in Septem-
ber that year. In the beginning of November fol-
lowing he was publicly ordained to the ministry by
a class of Lancashire ministers at Warrington ; six
more were ordained at the same time* Mr. Cromp-
ton preached, and Mr. Risely gave the exhortatioo.
I remember the time by a good token, for when we
were at Warrington, we received the news of the
Prince of Orange's landing.
He is now settled at Nantwich, and some ther^
will remember what manner of entering in he had
among them; with what wisdom, industry, and
zeal, he applied himself to his work, and how many
precious souls he was instrumental of good to ; vha(
a free course the word of the Lord had there, and
how it was glorified. His greatest encouragement
there was at first ; but he continued there to his
death. Though if he had had bodily strength, and
a voice proportionable to his other ministerial abi-
lities, his friends would have removed him into a
larger sphere of usefulness.
He preached constantiy twice every Lord's day,
winter and summer, and read and expounded tiie
Scriptures in order both parts of the day, the Old
Testament in the morning, and the New in the after-
noon ; and catechised the children every Lord's day,
winter and summer, except sacrament days.
He constantly administered the Lord's supper
once a month with great solemnity and serioas-
ness. The young people who were admitted to
LIFE OF MR. SAMUEL LAWRENCE.
10G9
hat ordinance, did, before the congregation, renew
beir baptismal covenant in that form which my
ather drew ap, which is in his Life, '' I take God the
father to be my chief good and highest end ; I
ake God the Son to be my Prince and Saviour ;
Sod the Holy Ghost to be jtny sanctifier, teacher,
;Qide, and comforter. I take the word of God to be
ay rule in all my actions ; and the people of God
0 be my people in all conditions. I do also give,
[evote, and dedicate my whole to God, all I am, all
have, and all I can do. And this I do deliberately,
incercly, freely, and for ever." And some he after-
rards advised to write it over, and snbscribe their
lames to it ; which he said he would keep as a wit-
less against them if they proved false to it. He
ived to admit many to the Lord's Supper, whom he
lad himself baptized in their infancy.
He preached every Saturday about noon ; it is
be market-day ; and so he gave an opportunity to
he country people of spending an hour for their
k>ols in the midst of their worldly business.
In baptizing children, he generally received the
;hild from the parent's own hand, and returned it to
bim again, with a solemn charge to bring it up in
the fear of God, and the faith of Christ ; and fre-
quently took occasion to declare, that he did not
baptize into a party, but into the church of Christ.
He spent some time with the communicants on
the Friday before every sacrament, to assist them in
their preparation for that solemn ordinance; and
was very ready to visit the sick and afflicted, and to
assist the families of his friends in accommodating
themselves to the providences of God that were con-
ceroing them.
He was a very solid, serious, judicious preacher ;
his discourses were generally short, but pithy and
substantial, and well studied. His doctrine dropped
as the dew, and distilled as the small rain ; and he
preached as one who truly aimed at the edification
of those who heard him, and was in care to make
them wiser and better.
When he began his ministry at Nantwich, that he
might preach the more profitably, he resolved to
preach in a method, that his hearers might see divine
truths in their order and connexion with each other ;
he therefore entered upon a body of divinity, and
preached it over largely, which took him up many
years ; when he had finished that, he preached
over most, if not all, of our Saviour's parables;
itfter that, went over many practical subjects, as
the mortification of sin, living by faith, &c. And
toward the latter end of his time, when most of
those were dead who were his hearers when he first
came, and many young ones were grown up, he
begaa to preach over a body of divinity a second
time ; but studied every sermon anew ; nay, not so
much as looking on his old notes, saying, he would
not have his Master find him idle. He was in great
care not to flag and grow remiss in his public per-
formances ; and would desire some of his hearers
who were judicious, to tell him if they observed any
alteration for the worse in them.
He was one who loved his work, and his heart
was in it. He was forward to embrace all opportu-
nity of doing good. He frequently preached lec-
tures on week days in the country about; and fune-
ral sermons many times gratis. Ho often preached
when he laboured under bodily indispositions, which
made the work very difficult, but would have served
jnany a one for an excuse from it. When some ad-
vised him to consider his strength, and forbear
preaching, he said, " I will use what strength I
have in my Master's work, and do not desire to live
a day longer than I may do him some service." It
is not remembered that of all the time of his being
at Nantwich, which was near twenty- four years, he
was ever taken oflT from his work till the last sabbath
of his life, by the sickness of which he died ; and
then, when he was so weak that he could scarce be
helped out of his bed, he said he hoped, through the
goodness of God, he should be able to do bis work the
next sabbath, for, said he, '' it is my delight ;" but be-
fore that sabbath came, he was removed to better work .
Though he was thus diligent in all the parts of his
work, yet he was so far from glorying in it, that he
sometimes expressed himself thus : <* O what reason
have I to be humbled, that so much of my time runs
waste, which I can give but little account of; and
that I do no more in the service of God ; but it is a
comfort to me, that I do any thing."
Once being much fatigued with his work upon a
Lord's day, he lamentably said to those about him,
** O how poorly do we serve and praise God, but it
is a pleasure to think that we shall shortly do it better
in heaven."
He was much concerned for the success of his
ministry ; and sometimes was dejected and cast
down, because he saw not people so much affected
with it, and wrought upon by it, as he thought they
had been formerly, though it was observed, that to-
ward the latter end of his ministry he grew rather
more lively and affectionate in his performances.
The irregular walking of any of his hearers was a
great grief to him, and went near his heart, and he
would often sadly lament it in public, that the lives
of many who are called Christians, are such a re-
proach to that worthy name by which they are called,
and that the professors of this day came so far short
of the strictness and seriousness of those he had
formerly known.
He was faithful to those under his charge in giving
private admonitions as there was occasion. He had
an excellent faculty of giving reproof with authority
and gravity, and yet with meekness and humility. He
flattered none in any thing that was amiss, but where
he thought it proper, freely told people of their faults.
1070
LIFE OF MR. SAMUEL LAWRENCE.
bat therein gOYerned himself according to the rale
of that scripture, which I remember he preached an
excellent sermon upon above twenty years ago, at a
meeting of the Cheshire ministers, (2 Tim. ii. 24.)
The servanU of the Lord must not strive.
The tendency of his preaching was to bring people
to Christ and heaven ; to heaven as their end, and
to Christ as their way. He said to one of the lambs
of his flock, *< Well, I hope yon learn Christ; I
preach Christ as plainly and well as I can.'' He
used this argument to persuade people to lay up
their treasure in heaven, " If our treasure be on
earth we are going from it, if it be in heaven we
are going to it."
He discharged his duty as the master of a family
conscientiously and well ; where he had a tent, God
had an altar, on which the morning and evening
lamb were duly offered ; and with the burning of
the incense in prayer and praise, the lamps were
lighted in the reading and expounding of the Scrip-
tures ; he was also constant in singing psalms with
his family. The sermons he preached in public were
repeated in his family, and a great deal of pains he
took to teach his children and his household the way
of the Lord, and to make religion and the service of
God pleasant to them.
His whole conversation in the wofld was blame-
less, and harmless, and vrithout rebuke, and like
Demetrius, he had a good report of all men, and of
the truth itself He was of a peaceable spirit, bear-
ing and forgiving ; and if sometimes a provocation
ruffled him a little, he soon recovered himself with
such a thought as this, " What have we grace for,
but to enable us to practise those duties which are
most cross to flesh and blood."
He was a very good scholar, and very communi-
cative of his knowledge, and delighted even from
his youth in that communication which was good,
and to the use of edifying. He was one of those
wise men, who not only lay up knowledge, but use
it aright, and whose lips feed many. He had a
peculiar dexterity, which I have often admired in
him, and been ready to envy him, in drawing on
discourse with young scholars, that he might have
opportunity of giving them instraction, which was
always pertinent, and without affectation.
The year before he died he was providentially
drawn in, as I may say, (partly by having a son of
his own at home with him, after he had been some
time at Glasgow, and partly to gratify two or three
other very hopeful young men, who came and tabled
near him in the town, for the benefit of his conver-
sation,) to read university learning, both philology
and philosophy, and he not only took great delight
in it, but made it to appear, as did the proficiency
of those ho read to, that he was well qualified for it,
as I always thought him to be. And this made his
death to be sorrow upon sorrow^ that we lost one
who was not only an excellent minister himself, bm
was just then beginning to be useful in training up
ministers ; and what he did he did gratis.
He constantly attended the meetings of the Che-
shire ministers twice a year, and was much beloved
and respected by them ; was often chosen moderator,
and his advice in any matter hearkened to as much
as any one's.
In his non-conformity, he was considerate and
conscientious ; he was so far from being determined
to it by custom and education, and from being pre-
judiced in its favour, that if he could have been
satisfied with the lawfulness of conformity, he would
gladly have conformed ; and he was tempted to it by
some good preferment offered him in the church,
which would have been more than double or treble
to his temporal advantage. He studied the point
with the greatest impartiality imaginable, bat he
could not conform vrithout wronging his conscience,
and therefore chose rather to suffer than to sin. But
in his nonconformity he always expressed himself
with great moderation, and a truly Christian temper,
and was very careful to preserve his hearers from
heat and bigotry, and to possess them with prin-
ciples of catholic charity.
He was much confirmed in his nonconformity
by the late act against occasional conformity ; and
though he did not use to meddle with such things in
the pulpit, yet upon occasion of that act, preacbin,?
then in course of Christ's kingly oflice, he said.
" That was it which the dissenters were bearing their
testimony to." And so it is ; for they believe, that
though the church has a judicial power to see that
the institutions of Christ be observed, and kept pure
and entire, like the power of the judges and justices
in the state, yet a legislative power to decree rites
and ceremonies, like that of the sovereign and par-
liament in the state, is the prerogative of our Lord
Jesus ; and that no man, or company of men, in the
world has any such power.
It was but the day before he fell ill of his last
sickness, that he happened in discourse to fall upon
the question of nonconformity, and he expressed
his admiration and lamentation, (as the learned Dr.
Whitby does in his Protestant Reconciler, which he
referred to,) that the peace of the church should be
broken by the imposition of that which the imposers
themselves acknowledge not to be necessary, nor
required by Christ or his apostles ; and that the im-
position should be continued with an inflexible reso-
lution not to part with those indifferent things, which
they cannot but own they might lawfully do, when
it would put an end to that which they call a dam-
nable schism, and so (in their judgment) prevent the
everlasting ruin of thousands ; " surely," says he,
'* never were precious souls so undervalued."
Thus he stood fast in the Christian liberty where-
with Christ has made us free, and witnessed against
LIFE OF MR. SAMUEL LAWRENCE.
1071
mpositions in the thioga of God, though his con-
;tancy herein was much to the prejudice of his secu-
ar interest, and he would sometimes say, ** If our
.^anse be not just and good, surely we are the gpreat-
sst fools in the world.'' But yet, in the things that
ure Caesar's, no man pressed more the duty of sub-
jects to the powers that God has set over them.
He usually observed the 8th of March, the day of
the Queen's accession to the crown, and took that
M^casion to preach of the mercy of government, and
particularly of the government we are under, and to
press people under it to live quiet and peaceable
lives in all godliness and honesty.
The afflictions he met with he was careful to get
good by ; they are sent (so he wrote to a friend on
occasion of a pressing trouble he was under) to soften
a hard heart, to humble for sin, the procuring cause
of them, to quicken us in our duty, to show us the
vanity of the world, to remind us of our own death,
and quicken us to prepare for it ; if sanctified they
are wholesome to us. O that these ends may be at-
tained ; that our griefs may have this kindly work
upon us ; that one affliction may fit us for another.
He lived in a lively apprehension of death ap-
proaching ; and kept up such a constant expectation
of it, that sodden death was no surprise or terror to
him. Nay, he sometimes pleased himself with this
thought, that at death he should go to see and enjoy
God, and to admire him in all his works of creation,
providence, and especially redemption, which, said
he, '' I shall then see in the light of eternity."
Many other things worthy of notice might be said
of him, but I shall here add nothing more, only that
he finished well. Though he had no strong consti-
tution at all, jet he enjoyed a good state of health
for the most part. On the Lord's day, (April 13,) he
preached on that branch of Christ's priestly office.
Seeing he ever lives tnaking intereeesian ; and exerted
himself vdth more than ordinary vigour and liveli-
ness, so that some of his hearers took notice of it,
and asked him, when he had done, how he bore that
day's work, little thinking it was his last
The Wednesday following he sickened of a fever,
>vhich at first did not seem at all threatening ; on
the Lord's day he said he hoped he should be able
to preach by the next Lord's day. He had very
good advice and assistance, but that night the dis-
temper seized his head, and he was sometimes deli-
rious; but when he spoke what was foreign and in-
coherent, yet it showed that his heart was in heaven,
for in his deliriums he would pray, and sometimes
in Latin.
When he had his understanding, he said he had
good hope through grace that he should go to hea-
ven. And some of the last words he was heard to
say were, '' I do not fear, I do not fear." He died
the 9th day of his fever, on Thursday, April 24, 1712,
about ten at night, in the 61st year of his age. He
was buried in the chancel of Nantwich church the
Monday following, and was followed to his grave by
a great many true mourners.
He left behind him a sorrowful widow, and three
sons by his first wife, and two daughters by his second,
and a dear and tender mother, in the 80th year of
her age. And many good friends he left behind in
a vale of tears, bat is himself gone to a world of
everlasting joy.
A SERMON
PREACHED AT HABERDASHERS' HALL, JULY 13, 1712,
ON OCCASION OF THE
DEATH OF THE REV. RICHARD STRETTON, M. A
WITH A CONCISE ACCOUNT OF HIS LIFE.
2 Corinthians viii. 16.
But thanks he to God, which put the same earnest care
into the heart of Titus for you.
A THANKSGIVING text may seeiu very improper for a
faneral sermon ; especially for one who was so ose-
fal in his generation; who lived justly respected,
and dies justly lamented. I confess it would have
been very seasonable dpon this occasion to call you,
for God by this and other the like providences calls
us all, calls us aloud, (whether we will hear, or
whether we will forbear,) to weeping and to mourn-
ing; not for those who are gone to the regions of
bliss and joy above, weep not for them, but for our-
selves and for our children, that are left behind in
these lower regions of sin and woe. Even when our
Saviour said, with an air of triumph, iVbic; lam no
more in the world, he said with an air of tenderness.
But these are in the world ; to teach us, though not
to envy those who have got the victory, yet to pity
ourselves, and one another, who are yet in the con-
flict. And such an instance of stupidity it is, that
God is justly and highly displeased at it, if when
righteous and merciful men perish, and are taken
away from our world, we do not consider it, and lay
it to heart ; for though it is a good to come in the
other world that they remove to, a promised good,
it is an evil to come in this world that they remove
from, a threatened evil, in the apprehension of which
it becomes us to humble ourselves under the mighty
hand of God. The removal of good men may be
looked upon as an ill omen ; when they are com-
manded off who stood in the gap, we have reason to
fear the breaking in of a deluge of judgments upon
us ; and God hereby gives fair warning to a careless
world, to prepare accordingly. We know what fol-
lowed the calling of Lot out of Sodom, and of Noah
into the ark.
But is it our duty in every thing to give thanks,
whatever the will of God's providence is, this is the
will of his precept in Christ Jesus concerning us;
and it is such a duty as will well consist with all the
instances of holy gracious mourning — even when we
sorrow for sin, our own and othersSyet we must re-
joice in God, and have our heart disposed to bi$
praises. That mourning is either not from a right
principle, or exceeds due bounds, and is the sorrow
of the world, that puts ui out of tune for thanksgiv-
ing. When we are ever so much burtbened with
the sense of guilt, we ought to say. But thanks he ta
God, there is rest in Christ; when we mourn for our
afflictions, we may say. But thanks he to God, we are
out of hell ; nay, and thanks he to God these afflic-
tions are designed to further us in our way to hea-
ven. The truth is, we never want matter for praise,
if we did not want a heart ; and our comfort in God
would be more abundant, if we did aboi^d more
in thanksgiving to God. And, therefore, I hopeyoa
will not think this text at all unsuitable to thii
solemn occasion. Holy Job in his griefs blessed the
name of the Lord, who had graciously given that
which he had now taken away. Job i. 21. and who,
even in taking away, he was sure neither did him
any wrong, nor meant him any hurt And our bless-
ed Saviour, when he wept over the grave of Lazarus
whom he loved, lifted up even his weeping eyes to
heaven, and said, Father, I thank tkee, John xi. 35,
41.
Upon such an occasion as this, the removal of
good men and good ministers by death, such as while
they lived were blessings to the world, and instni-
A SERMON, &c.
1073
ments of good to as, we may find matter for praise
and tbankflgiTing, upon the account both of their
present happiness and their past usefulness.
I. We may look up, and give thanks to God for
what they are. For those who sleep in Jesus, we
have reason to sorrow not only not as those who have
no hope, but as those who have much comfort and
satisfaction, to be a balance and allay to the sor-
row. We have lost a useful good man, you here
have lost a faithful minister, I and many others have
lost a faithful friend ; but, thanks be to God, our loss
is his gain, for so death is to them to whom to live
is Christ, it is great gain, quick gain, everlasting
gain ; it is his blessedness, for so death is to them
who die in the Lord. He rests from his labours,
from the toil both of services and sufferings ; with
the body all its burthens are put off, and the soul
has obtained its discharge from that work-house,
from that prison-house, is set at liberty, is at peace,
is at rest, and its business is no longer, as it was here,
its labour. The best employments of the best souls,
while tbey are here in the body, are their labours,
like Adam's tilling the ground, after he had sinned,
in the sweat of his face ; but the employments of
holy souls in their separate state, are, like Adam's
dressing the garden in his innocent estate, which he
did without labour, and with complete and constant
pleasure. But that is not all ; thanks be to God, he
not only rests from his labours, but his works follow
him ; now he is freed from the toil of them, he re-
ceives the reward of them. They who work in the
Lord's vineyard, and there bear the burthen and
heat of the day, when the evening comes, not only
retire to their repose, but receive their penny. Poor
Job puts both together when he speaks of the ser-
vant's earnest desire, both of the shadow and of the
reward of his work. Job vii. 2.
Look up therefore, and see with an eye of faith
that joy of oar Lord, that fulness of joy into which
this good and faithful servant is now entered, that
glory, that far more exceeding and eternal weight of
glory, with which he is now crowned ; and then you
will see reason to rejoice with him, and to glory
with him, and to say. Thanks be to God, who has
given him the victory. If we loved him we would
rejoice, and bless God for tho happy exchange he
has made, because he is gone to the Father ; and as
Christ said. My Father is greater than /, that is, my
state with my Father will far excel my present state
in glory, so we may say of him and others who have
fought the good fight, and finished their course, it is
better with them where they are than where they
were.
It is more a matter of thanksgiving when the lives
of good men, though still g^eat blessings to others,
yet are become, through the decays and infirmities of
^e, burthens to themselves, and their souls begin to
S">w weary of them ; which was the case here.
3 »
Though old age carries with it both dignity and
opportunity, though the hoary head be a crown of
glory, yet, even when it is found in the way of right-
eousness, the days are called evil days, and the years
such as a man has little pleasure in. When the light
is darkened, the clouds return after the rain, the keep-
ers of the house tremble, and the strong men bow them'-
selves; then io put off the earthly house of this taber-
nacle, when it is thus gone out of repair, and remove
to the building of God, the house not made with hands,
eternal in tlie heavens, is a blessed exchange : thanks
be to God, that one we loved so well has made that
exchange. You lately heard him groaning being
burthened, but now he is triumphing in his release,
now he is singing Hallelujahs to him who sits on the
throne. You lately saw him even dragging the chain
of life, compassed about with infirmities, and full of
pains ; but now he is eased, now he is comforted,
now he is full of delights, and is made to drink of
the river of divine pleasures. You lately saw him
weak, and scarce able to set one foot before another,
but now he is among those who mount up with wings
like eagles, who run and are not weary, who walk
and are not faint.
This is the more to be rejoiced in, because it is a
satisfaction to the longings of a gracious soul ; it is
what it has often wished for, what it has been
long waiting for ; and the longer it has continued
in the body, the more welcome will the release, the
exchange, be. It has often looked through the lat-
tice, and cried. Why are his chariot wheels so long a
coming ? Bow then does it triumph now, as that good
man did, *' He is come, he is come !" Canaan was
a pleasant land indeed to those who had been forty
years wandering in a wilderness. Though hope
deferred, hope of heaven deferred, maketh the heart
sick, yet when at length the desire comes, it is so
much the more a tree of life. Now, thanks be to
God, for the happy removal of our Christian friends
from darkness to light, from sorrow to joy, from the
remainders of sin to the perfection of holiness, from
the toilsome and hazardous services of Christ's camp
on earth, to the pleasant and glorious services of his
court in heaven. And, especially, thanks be to God
for the good hope we any of us have through grace
that we shall be with them shortly, shall be for ever
with them. And if we have this hope in us, let us
purify ourselves as they are pure.
2. We may look back, and give thanks to God
for what they were. And that is the matter of thanks^
giving which the text leads us to, and which there-
fore I must enlarge upon.
When those who have been in their day and place
useful to us, to others, to many, and serviceable to
the glory of God, are removed, and we see the end
of their conversation, one of the great duties required
of us is to give thanks to God that ever we had such
friends, that by his grace they were made blessings
1074
A SERMON ON THE DEATH OF
to us, and that they were continaed to us so lon^^.
This is a duty we are apt to forget, when God in his
providence has made breaches upon our comforts,
and to think that oar sorrow for the death of our
dear relations will be our excuse for the omission ;
whereas, if at such a time we would intermix thanks-
givings for former mercies with our complaints of
present losses, it would redound very much both to
God's glory and to our own comfort.
We have now parted with one who faithfully
served his generation according to the will of God,
that in the sphere wherein divine providence had
placed him was long a burning and shining light;
of whom it might be said, as of Jehoiada, (who for this
reason had honour done him at his death,) ihat^ had
done good in Itrael,2 Chron. xxiv. 16. Now, thanks
be to God for him, and for all that good which God
wrought in and by him.
But there is something more particular which I
had an eye to in the choice of the text on this occa-
sion : all who knew good Mr. Stretton, know this of
him, that he was a very zealous active man to pro-
mote works of charity ; that he was very liberal him-
self, and industrious to excite and engage the libe-
rality of others ; he was one who devised liberal
things, and laid out himself in them, who had cases
of compassion much at heart, relating both to the
souls and bodies of men, and with pleasure took
pains to get suitable relief for them. This was the
grace, this the service, in which he was eminent, in
which he excelled, and which made him a very
great blessing to many. Now this is that for which
Titus is here praised, that be was an active man
among the Corinthians to press and promote a chari-
table collection and contribution, that now was going
round among the churches of the Gentiles, for the
relief of the poor saints in Judea ; who were at this
time great sufferers, both by the iniquity and in the
calamity of their country : or rather, Grod is here
praised, who made Titus instrumental in that good
work among the Corinthians ; as others were in
other places.
I. It is here mentioned to the praise of Titus, that
he had in his heart an earnest care for the Corin-
thians, and for their well-doing.
II. It is mentioned to the praise of God, that he
put into his heart an earnest care for them ; and so
made him a blessing to them.
Now these two will very much consist together, the
praising of Titus, and the praising of God for Titus.
There is a debt of honour owing to those whom God
makes use of as the instruments of his providence or
grace in kindness to us or others ; Do that which is
goody and thou thdlt Jiave praise of the same. St. Paul
was far from giving flattering titles to any, and yet
in this chapter he calls the brethren who were em-
ployed in this service, The messengers, the apostles,
of the churchesy and the glory of Christ, And often iu
his epistles he takes occasion to give a good chanc-
ter, and a good report, of those who had done well.
If the good report Demetrius has, be founded in
truth, St. John also is ready to bear record, and
to attest it. But this must not intrench npon the
honour due to God only ; the praise must pass through
the instmments to God, and in him all roust centre,
as the apostle here takes care it should ; Tkanhs be to
God, which put this earnest care into the heart of Titus
for you.
I. It is mentioned to the praise of Titos, that he
had in his heart an earnest care for the Corinthians.
Observe, what service be did, was from a princi-
ple within, from something in his heart ; there is
the treasure, there is the fountain, whence the words
and actions are fetched, or rather, flow ; if that be
well fixed, and well furnished, all is well done.
What is said of the servants of men, is true of all the
servants of Christ, when they do the will of God ac-
ceptably, when they do it from the heart, for then
with good will they do service. It was St. Paul's
comfort that he served God with his spirit in the gos-
pel of his Son, Nor is any work of piety or charity
properly a goodVork, unless it be a heart work ; if
I give all my goods to feed the poor, and have not loee
seated in my heart, it profits nothing.
It was a principle of care that actuated him in this
service. The word Zirs^^ signifies a close appiiemtiem
and intention of mind to the business he was em-
ployed in, a concern to have it done well, fear lest
there should be any mistake or miscarriage in it, di-
lig^ce, industry, and expedition, in the prosecution
of it. What Titus found to do for the glory of God,
and the good of the souls of men, he did it with all
his might, and made a business of it We translate
it an earnest care, his heart was npon, and he left no
stone unturned to bring it to a good issue.
It was the same earnest care ; some copies read it
Toaavnpf — such an earnest care, so great, so active,
so constant ; such a care as you were witnesses of
the fruit of. But most copies read Tipr avrnv mnt-
iffv — the same earnest care ; he had the same care
for them that he had for other churches to whom he
was nearer related, and with whom he was better ac-
quainted ; or he had the same care that St PaqI him-
self had, who therefore calls him his partner, v. 23.
Now in the care, the earnest care, that Titus had
for the churches, we arc to consider him both in ge-
neral, as a minister of the gospel, and in particular,
as an agent in the work of charity.
I. Let us consider him as an evangelist, for so
Timothy, and he, and many others were. He was an
assistant to the apostles, both in planting churches^
and in watering those that were planted, in forming
them, and setting in order the things that were want-
ing in them ; not fixed to one place, for then we
should not find him employed in the same work in
so many places as we do ; but like Paul, like Christ
THE REV. MR, RICHARD STRETTON.
1075
himself, he went aboat doing g^ood, and he gave
himself wholly to it; be did it with an earnest care
both to do mach good, and to do it well, and to do it
effectaally, and to g^d purpose. Paul commends
Timothy, another evangelist, for this, that he did
naturally care for the state of toylef for the state of
the churches ; and Epaphroditus, another evangelist,
for this, that he longed after them all,^ and had a
great zeal for them.^ They were men who had their
heart in their work, and laid the success of it near
their hearts.
That which Titus is here commended for, is the
earnest core he had for those of the church of Corinth,
and for their spiritual welfare. And concerning this
we may observe,
(1.) Though Titus was not under any particular
obligation to the Corinthians, as their settled pastor,
yet he had an earnest care for them, and they were
very much influenced by his care, and were very ob-
servant of what he said to them. He did not ask,
What are they to me ? nor was he asked, what he
had to do to concern himself about them. For our
Saviour has taught us in the parable of the good
Samaritan, that we must look upon him as our neigh-
bour, whom we have opportunity of showing kind-
ness to, or receiving kindness from, without distinc-
tion of nations in the world, or congregations in the
church, further than prudential considerations, and
the rules of good order, may direct. God is no re-
specter of persons in his bounty, nor must we be so
in ours. Titus has an earnest care in his heart to
make himself a blessing wherever he comes, and
such should we have ; we must study to serve some
good purpose in every place where providence casts
our lot ; which is the meaning of Solomon's simili-
tude. If the tree fall towards the south, or towards the
norths in the place where the tree falls, there it shall be,
and be of some use or other. The more extensive
our usefulness is, the more it resembles his goodness
whose tender mercies arc over all his works. Wher-
ever we see a human face, we may conclude there
is a human soul, and if we can do any thing, we
mast have compassion upon it, and help it, remem-
bering who it was Ihat said, Am I my brother's heep-
er f Did we duly consider the worth of precious
souls, we would have an earnest care for them. We
should look upon those about us, though they be all
of them strangers to us, as our fellow-creatures,
and partakers of the same nature with us, as our
fellow-christians, and partakers of the same grace
with us ; they are or may be so, and then remember
that our rule is, As we have opportunity, to do good to
aU men, but especially to them that are of the household
offaith.
(2.) Though Titus had many to take care of, many
ch arches that he visited and interested himself in
a Pbll. tt. 20.
3 z 2
b Phil. U. to.
the affairs of, yet his care for each of them was an
earnest care. The stream of his pious concern run
broad, and yet it run deep ; he loved many, and yet
he loved much ; and herein he walked as he had
blessed Paul for an example, who took upon him
daily the care of all the churches, and yet had such
a tender affection for particular believers, that ^f any
one were weak, it weakened him, if any one were
offended, it made him burn. The extensiveness of
his care abated nothing of the earnestness of it.
When Paul said, that he would gladly spend and
be spent for the Corinthians, he immediately adds
concerning Titus, that he walhed in the same spirit,
walhed in the same steps.
Some are made remiss and careless by the great-
ness of their undertaking, they g^asp at too much,
and then think that will excuse them in their neg-
lects ; but the more Titus had to do, the more closely
and vigorously he applied himself to it ; that though
he could not be in two places at once, yet he might
do two days' work in one by a double diligence.
What a great deal of good work may a good man do
in his place, if he go on in it with an earnest care,
like that of Titus here ; a care to time things aright,
to improve opportunities, to do the work of God with
as little noise as may be, and to avoid every thing
that is foreign to our business, or diverting from if.
We should have an earnest care to husband well the
thoughts of our heart, and the minutes of our time,
that neither of them be idled away, and suffered to
run waste, and then what a great deal of g^ood might
we bring about. Though a wise man would not
thrust himself into a hurry of business, nor have
more irons in the fire than he can look after, yet a
good man would covet a fulness of business, accord-
ing as his capacity is, that whenever his Master
comes he may be found doing.
(3.) Though there were others who had the care
of the Corinthians, and whose business it was to
direct, exhort, and quicLen them, yet Titus showed
the same care for them that they did ; not that he
would intrude into other men's office, or take their
work out of their hands, but he would strengthen
their hands, and carry on their work, would second
what they said, and add thereto many like words.
He saw there was need of all the help that might
be for the furtherance of the gospel there, and all
little enough, and therefore was vnlling to lend a
hand: and he did it with so much bomility and
love, as made it a great encouragement, and no dis-
paragement, to those who were statedly employed in
the service of their souls. It becomes ministers thus
to be fellow-helpers in the work of God, to carry it
on with united force, joining hands and hearts in it:
and the industry of others should not supersede but
quicken ours ; their activity should not be an excuse
• Col. It. 13.
1074
A SERMON ON THE DEATH OF
to us, and that they were continued to us so long.
This is a duty we are apt to forget, when God in his
providence has made breaches upon our comforts,
and to think that our sorrow for the death of our
dear relations will be our excuse for the omission ;
whereas, if at such a time we would intermix thanks-
givings for former mercies with our complaints of
present losses, it would redound very much both to
God*s glory and to our own comfort.
We have now parted with one who faithfully
served his generation according to the will of God,
that in the sphere wherein divine providence had
placed him was long a burning and shining light ;
of whom it might be said, as of Jehoiada, (who for this
reason had honour done him at his death,) that^e had
done good in Israel, 2 Chron. xxiv. 16. Now, thanks
be to God for him, and for all that good which God
wrought in and by him.
But there is something more particular which I
had an eye to in the choice of the text on this occa-
sion : all who knew good Mr. Stretton, know this of
him, that he was a vety zealous active man to pro-
mote works of charity ; that he was very liberal him-
self, and industrious to excite and engage the libe-
rality of others ; he was one who devised liberal
things, and laid out himself in them, who had cases
of compassion much at heart, relating both to the
souls and bodies of men, and with pleasure took
pains to get suitable relief for them. This was the
grace, this the service, in which he was eminent, in
which he excelled, and which made him a very
great blessing to many. Now this is that for which
Titus is here praised, that he was an active man
among the Corinthians to press and promote a chari-
table collection and contribution, that now was going
round among the churches of the Gentiles, for the
relief of the poor saints in Jndea ; who were at this
time great sufferers, both by the iniquity and in the
calamity of their country : or rather, God is here
praised, who made Titus Instrumental in that good
work among the Corinthians; as others were in
other places.
I. It is here mentioned to the praise of Titus, that
he had in his heart an earnest care for the Corin-
thians, and for their well-doing.
II. It is mentioned to the praise of God, that he
put into his heart an earnest care for them ; and so
made him a blessing to them.
Now these two will very much consist together, the
praising of Titus, and the praising of God for Titus.
There is a debt of honour owing to those whom God
makes use of as the instruments of his providence or
grace in kindness to us or others ; Do that which is
good, and thou shalt have praise of the same, St. Paul
was far from giving flattering titles to any, and yet
in this chapter he calls the brethren who were em-
ployed in this service, The messengers, the apostles,
of the churches, and the glory of Christ, And often iu
his epistles he takes occasion to give a good charac-
ter, and a good report, of those who had done well.
If the good report Demetrius has, be founded b
truth, St. John also is ready to bear record, and
to attest it But this must not intrench upon the
honour due to God only ; the praise must pass through
the instruments to God, and in him all must centre,
as the apostle here takes care it should ; Tlkanhs be to
God, which put this earnest care into the heart of Titus
for you.
I. It is mentioned to the praise of Titus, that he
had in his heart an earnest care for the Corinthians.
Observe, what service be did, was from a princi-
ple within, from something in his heart ; there ia
the treasure, there is the fountain, whence the words
and actions are fetched, or rather, flow ; if that be
well fixed, and well furnished, all is well done.
What is said of the servants of men, is true of all the
servants of Christ, when they do the will of God ac-
ceptably, when they do it from the heart, for then
with good will they do service. It was St. Paul's
comfort that he served God with his spirit in the gos-
pel of his Son, Nor is any work of piety or charity
properly a good 'work, unless it be a heart work ; if
I give all my goods to feed the poor, and have not lete
seated in my heart, it profits nothing.
It was a principle of care that actuated him in this
service. The word Zith^v signifies a close appKemHon
and intention of mind to the business be was em-
ployed in, a concern to have it done well, fear lest
there should be any mistake or miscarriage in it, di-
ligence, industry, and expedition, in the prosecution
of it. What Titus found to do for the glory of God,
and the good of the souls of men, he did it with all
his might, and made a business of it. We translate
it an earnest care, his heart was upon, and he left no
stone unturned to bring it to a good issue.
It was the same earnest care ; some copies read it
Toffaorifv — such an earnest care, so great, so active,
so constant ; such a care as you were witnesses of
the fruit of. But most copies read Ti|v avriiv <m-
dify — the same earnest care ; he had the same care
for them that he had for other churches to whom he
was nearer related, and with whom he was better ac-
quainted ; or he had the same care that St Pa^l him-
self had, who therefore calls him his partner, v. 23.
Now In the care, the earnest care, that Titus had
for the churches, we arc to consider him both in ge-
neral, as a minister of the gospel, and in particular,
as an agent in the work of charity.
1. Let us consider him as an evangelist, for so
Timothy, and he, and many others were. He was an
assistant to the apostles, both in planting churches,
and in watering those that were planted, in forming
them, and setting in order the things that were want-
ing in them ; not fixed to one place, for then we
should not find him employed in the same work in
so many places as we do ; but like Paul, like Christ
THE REV. MR. RICHARD STRETTON.
1075
himself, he went ahoat doinj^ good, and he gave
himself wholly toit ; he did it with an earnest care
both to do maoli good, and to do it well, and to do it
effectually, and to good purpose. Paul commends
Timothy, another evangelist, for this, that he did
naturally care far the state of souls ;^ for the state of
the churches ; and Epaphroditus, another evangelist,
for this, that he longed after them all,^ and had a
great zeal for them.^ They were men who had their
heart in their work, and laid the success of it near
their hearts.
That which Titus is here commended for, is the
earnest care he had for those of the church of Corinth,
and for their spiritual welfare. And concerning this
we may ohserve,
(1.) Though Titus was not under any particular
obligation to the Corinthians, as their settled pastor,
yet he had an earnest care for them, and they were
very much influenced by his care, and were very ob-
servant of what he said to them. He did not ask,
What are they to me ? nor was he asked, what he
had to do to concern himself about them. For our
Saviour has taught us in the parable of the good
Samaritan, that we must look upon him as our neigh*
bour, whom we have opportunity of showing kind-
ness to, or receiving kindness from, without distinc-
tion of nations in the world, or congregations in the
church, further than prudential considerations, and
the rules of good order, may direct. God is no re-
specter of persons in his bounty, nor must we be so
in ours. Titus has an earnest care in his heart to
make himself a blessing wherever he comes, and
sach should we have ; we must study to serve some
good purpose in every place where providence casts
oar lot ; which is the meaning of Solomon's simili-
tude. If the tree fall towards the south, or towards the
north, in the place where the tree falls, there it shall be,
and be of some use or other. The more extensive
our usefulness is, the more it resembles his goodness
whose tender mercies are over all his works. Wher-
ever we see a human face, we may conclude there
is a human soul, and if we can do any thing, we
must have compassion upon it, and help it, remem-
bering who it was that said. Am I my brother's heep-
er? Did we duly consider the worth of precious
souls, we would have an earnest care for them. We
should look upon those about us, though they be all
of them strangers to us, as our fellow-creatures,
and partakers of the same nature with us, as our
fellow-christians, and partakers of the same grace
with us ; they are or may be so, and then remember
that our rule is. As we have opportunity, to do good to
all men, hut especially to them that are of the household
of faith.
(2.) Though Titus had many to take care of, many
churches that he visited and interested himself in
• Pbll. U.30.
3 z 2
bPhiLlf.96L
the affairs of, yet his care for each of them was an
earnest care. The stream of his pious concern run
broad, and yet it run deep ; he loved many, and yet
he loved much ; and herein he walked as he had
blessed Paul for an example, who took upon him
daily the care of all the churches, and yet had such
a tender affection for particular believers, that if any
one were weak, it weakened him, if any one were
offended, it made him bum. The extensiveness of
his care abated nothing of the earnestness of it.
When Paul said, that he would gladly spend and
be spent for the Corinthians, he immediately adds
concerning Titus, that he walhed in the same spirit,
walhed in the same steps.
Some are made remiss and careless by the great-
ness of their undertaking, they grasp at too much,
and then think that will excuse them in their neg-
lects ; but the more Titus had to do, the more closely
and vigorously he applied himself to it ; that though
he could not be in two places at once, yet he might
do two days' work in one by a double diligence.
What a great deal of good work may a good man do
in his place, if he go on in it with an earnest care,
like that of Titus here ; a care to time things aright,
to improve opportunities, to do the work of God with
as little noise as may be, and to avoid every thing
that is foreign to our business, or diverting from it.
We should have an earnest care to husband well the
thoughts of our heart, and the minutes of our time,
that neither of them be idled away, and suffered to
run waste, and then what a great deal of good might
we bring about. Though a wise man would not
thrust himself into a hurry of business, nor have
more irons in the fire than he can look after, yet a
good roan would covet a fulness of business, accord-
ing as his capacity is, that whenever his Master
comes he may be found doing.
(3.) Though there were others who had the care
of the Corinthians, and whose business it was to
direct, exhort, and quicLen them, yet Titus showed
the same care for them that they did ; not that he
would intrude into other men's office, or take their
work out of their hands, but he would strengthen
their hands, and carry on their work, would second
what they said, and add thereto many like words.
He saw there was need of all the help that might
be for the furtherance of the gospel there, and all
little enough, and therefore was willing to lend a
hand: and he did it with so much humility and
love, as made it a great encouragement, and no dis-
paragement, to those who were statedly employed in
the service of their souls. It becomes ministers thus
to be fellow-helpers in the work of God, to carry it
on with united force, joining hands and hearts in it:
and the industry of others should not supersede but
quicken ours ; tiieir activity should not be an excuse
• Col. iv. 13.
1076
A SERMON ON THE DEATH OF
for oar sloth, but rather a spor to oar diligence.
Others are busy, let not as be idle ; though we have
but two talents, though we have but one to trade
with, if we be diligent and faithful, we shall have
as sure a reward as those who are intrusted with
five.
You here have lost a minister who had a care, an
earnest care, for souls, and for their welfare in both
worlds.
[1.] His care began at the right end, for it was in
the first place about his own soul, and the prosperity
and salvation of that. This charity must begin at
home. Paul's charge to Timothy is, Take heed to
thyself first, that thou mayst tare thytelf, I Tim.
iv. 16. and those arc not likely to do any thing
to purpose for the souls of others, who are regard-
less of their own, to show others the way to heaven,
who walk not in it themselves. In vain were we
made keepers of the vineyards, if oar own vine-
yards we have not kept You are witnesses for
hi^i who is gone, and God also, how holily, and
justly, and nnblamably he walked among you ;
that his conversation in the world was in simplicity
and godly sincerity, with plainness and integrity,
and, as became an Israelite indeed, without guile ;
not with fleshly wisdom, but by the grace of God, as
one whose earnest care it was, and the top of his
ambition, to approve himself to God, and to be ac-
cepted of him. Of him his praise was, and not of
men.
His concern for his own spiritaal and eternal wel-
fare expressed itself very much when he saw the
day approaching, in his earnest desire to make sure
work for another world : after serious inquiries into
the state of his own soul, he said with a pleasing
earnestness, to one who found him musing, and it
seemed to be the result of many thoughts, " Well,
if we stand in a covenant relation to God as ours,
all is safe and well." He often expressed the ad-
miring sense he had of the free grace of God in
Christ to his soul ; ascribed all the glory of his
comforts and hopes to that grace, and in a depend-
ance upon that, enjoyed a holy secarity and serenity
of mind. Though he sfill maintained a godly jea-
lousy of himself, and a humble fear lest he should
seem to come short, yet he finished joyfally with this
word, and it was one of the last words he was heard
to say, / hnoWf the Lord is my rock, and my God.
The assurance of this was it that enabled him to
bid death welcome, and even in that darksome
valley to fear no evil. Those cannot sink who have
the Lord for their rock, to stay themselves upon ;
those cannot but be happy, eternally happy, who
have him for their God. And can you say, my bre-
thren, can you say upon good grounds, that the Lord
is yoar rock, and your God ? Have yoa covenanted
with him, and devoted yourselves to him, and do you
make it your constant care and business to please
him? Your ministers have souls to save as well
as you, and upon the same terms ; and they call
you to build upon no other foandfition, bat what
they build upon themselves ; to venture in no other
vessel, but what they themselves venture in, into
another world. O that the comfort which those have
found in their dying moments, who have by faith
made the Lord their rock, their God, might engage
you all this day to avouch him for yours, and now
to commit your spirits into his hand, to be sanctified
and ruled by the word and Spirit of bis grace,
and then you may cheerfully at death commit your
spirits into his hand to be received into everlasting
habitations, may doit with a triumphant confidence,
knowing whom you have believed, even one who is
able to keep what you have committed to him against
that day ; if the Lord be your rock, and year God,
he will be so to death, through deatli, and beyond
death, and you may gloiy in him.
[2.] He had an earnest care for that particular
congregation which was under his charge ; yoa here
can witness for him that he had a concern for your
souls, and greatly longed after you all, even frawt/-
ed in birth again to see Christ formed in you. He bad
indeed eiiram animarum — the cure of souls^ and
did not make his charge a sinecure. Yoa know how
constant he was with you, how rarely he was absent
from you, scarce one Lord's day in a year; how
he was in his element when he was in your service,
and how solicitous to do all things, dearly beloved,
for your edifying. You know how he laboared
among you, even when he laboured under the bur-
thens of old age, and how lively he was in praying
and preaching, even when in other things his natnral
force was so much abated. He had sometimes ob-
served to his friends, that his work and his strength
kept pace together ; when he went into the pulpit
he seemed to have fresh supplies of strength and
vigour, and to forget his weakness, but when he
had done his work he became as at other times ;
which, as it was an evidence that his heart was in
his work, so it was an instance of the fulfilling of
the promises. As the day, so shall the strength he; and
They who wait vpon the Lord shall renew their
strength ; shall still bring forth fruit in old age, even
when the youths faint and are weary, to show that the
Lord is upright. What other proofs he gave of his
earnest care for your souls, in visiting you, conversing
with you, and watching over you, you would do well
to recollect, that now you have lost him, you may
still bo gainers by his laboors < f love among you.
[3.] He had an earnest care for other congrega-
tions, and for the progress and success of the work
of God in them. He had an earnest care for many
congregations in this city, for their supply, their
order, and the preservation of peace and love in them.
One instance that I must not omit is, the earnest
care he took about the morning-lecture, every day.
THB REV. MR. RICHARD STRETTON.
1077
kept up a fortnight at a place, and then removing
to another : he has been long (as I have beard) the
principal person who has concerned himself about
it, and been active in it, to put it into a method,
and to direct the removals of it; wherein he has
done good service to the interests of religion in your
city ; for I hope wherever it comes it brings a bless-
ing along with it, and many souls have had cause to
bless God for it. And I trust, now he is gone, God
will put the same earnest care into the heart of some
or other for the keeping up of that good work, that
it may not suffer damage by his removal. Nor did
his care confine itself to this city, and the congrega-
tions here, but he had an earnest care for many
places in the country, at a great distance, to see
them well provided for, and ministers conveniently
settled. And though, being indisposed to travel, he
seldom went in person into the country, yet by letter
and applications here in this centre, he showed what
a ctmfliet he had, as Paul speaks, for many who
never saw hi* face in the flesh, that their hearts miff ht
he eomfariedp and hnit toffether in love. He was
always ready to advise young ministers, and assist
them with his interest, many of whom, therefore, with
good reason called him Father, and will bless God
who put such a care into his heart for them. Thus
he did good at a distance, thus he did lasting good,
the fruit whereof remains ; and such good, large
souls will covet to do. Those who have opportunity
of helping young people into the world, of helping
them into business, and do it, do good service not
only to their own, but to the next, generation ; much
more do they so, who forward the best employment,
wherein the honour of Christ, and the welfare of the
souls of men, is so nearly interested, and so help to
preserve the best entail.
Let as now see what improvement we may make
of this part of Titus's care as a minister, thus in
some measure copied out.
1. It sets a good example before ministers, whose
hearts should in like manner be full of earnest care
about the work they have to do, and the great trust
committed -to them; and happy were it for the
church, if they were all thus. The ministry requires
an earnest care, so great .and important is the under-
taking, and so many the difficulties that are to be
grappled with, and got over: nothing will be brought
to pass in it by a loose, careless, desultory mind,
that has a habit of trifling.
Let those who enter upon the work of the ministry
seriously examine themselves, whether they can and
will take care, and take pains, for if not, they will
have reason to fear lest the work suffer by falling
into their hands. The Hebrew phrase for being con-
secrated is, having the hand filled: those who are
employed to minister in holy things, Exod. xxviii.
41. have their hands full of work, and therefore need
to have their heads and hearts full of care. Let
those who are engaged in this work, make a business
of it, or they make nothing of it. Mr. Perkins took
it for his motto, Minister verbi es, hoc affe — Remember '
this, thou art a minister of the word. We must take
heed to the ministry we have received, that we fulfil
it; must be in care to pray well, and preach well,
and live well, in care to find out profitable matter,
and acceptable words, words upon the wheels ; in
care to find out the truth, to understand it ourselves,
to deliver it aright, and accommodate it to the capa-
cities of those we speak to, must be in care to give
good instructions, to set good examples, and at all
times speak and act with circumspection. There is
need of an earnest care in watching over ourselves*
and over the flock, that we may approve ourselves
to our Master, may guard against the tempter, that
none of the souls committed to our charge may
perish, or if they do, that their blood may not be re-
quired at our hand. The charge we have received,
the necessities and worth of souls, the shortness and
uncertainty of our opportunities of service, the
many eyes that are upon us, especially his who is all
eye, and a^ove all, the account we must shortly give
to the chief Shepherd, forbid us to trifle, and oblige
us to go on in our work with an earnest care.
2. It lays an engagement upon people, who have
been or are under the care, the earnest care, of faith-
ful ministers. You here have long been well taken
care of, and well provided for, the dresser of your
vineyard has, through grace, done his part, and now
he is removed, suffer the word of exhortation.
(1.) Examine yourselves how you have improved
under his care, his earnest care, for you, and whether
your profiting has appeared in any proportion to the
opportunities you have enjoyed; whether your
growth in knowledge and grace has been answer-
able to the care that has been taken of you, and the
pains that hfLS been taken with you. What are you
the better for all the good sermons you have heard
here, all the sacraments you have received, and all
the helps you have had for your souls, in season and
out of season ? You have had among you an aged
witness for Christ, and his truths and ways ; to 3'ou
days have spohen, and the multitude of years has been
teaching you wisdom, wherein yon have had advan-
tages above most of your neighbours ; and it may
justly be expected, that you should be above others
a solid, serious, judicious people: and is it so?
Many times three years God has come among you
seehinff fruit, and what has he found ? Seeking fruit
in your closets and families, in your callings and
converse, the fruits of righteousness, and have yon
not frustrated his expectations ? With some, perhaps,
when he looked for grapes, behold wild grapes. Con-
sider now with yourselves, whether you were the joy
of your minister that is gone, or his grief. Whether
by your fruitfulness you recompensed his care of
you, or by your loose and careless walking you ill.
1078
A SERMON ON THE DEATH OF
requited him for it. Are any of yoa yet barren in
this vineyard, yet eumbering the groond? O that
you would be alarmed by the death of your minis-
ter ! You are alf strangers to me, but you are known
to God. And O that his word, which is quick and
powerful, might take hold of your consciences!
While your minister was with you he interceded
for you, as well as laboured with you, Lwrd^ let the
barren fig-tree alone this year also, till I shall dig
about it and dung it : and is it yet barren ? Know
then, that the death of your minister is a call to you
to bring forth fruit at length, and then all shall be
well ; but if his life and labours having been in vain,
his death be so too, yon will have the more to answer
for when the day comes that you vrill be cut down.
He is now gone to give up his account; let each of
you think, what account can he give of me? If he
give up his account with grief, that will be, as the
apostle speaks, ynproJUable for you. But I hope
there are those, there are many among you, in whom
he saw the fruit of his labour, and his earnest care,
whom he thanked God for, as they for him, and who
will be his crown of rejoicing in the day of the Lord.
And what a joyful meeting will there be between
him and them in that day.
(2.) If ministers have and should have snch an ear-
nest care for your souls, should not you much more
have an earnest, a more earnest, care for your own
souls ? Yon are nearest to yourselves, and this is one
talent yon are each of you intrusted with ; yon have a
precious soul to take care of: and what care do you
take of it? What provision do you make for it? for its
present cure and comfort, and for its future bliss ?
What care do you take to secure it from the enemies
and evils to which it is exposed, and to supply its
necessities ? This is the charge given to every one of
you, Taheheed to thyself, and heep thy soul diligently,
•—Keep thy heart above all keepings. Be in care to
get necessary food and clothing for your souls, rest
and refuge for them, and a portion for them that
will last as long as they must last. Commit the
keeping of them to Jesus Christ, as those who are
in care to have that done for them which none but
he can do. The care your ministers have taken,
and do take, for your souls, though they are accepted
of God in it, if they be sincere, yet it will be no
advantage to you, if you take not care for your own
souls, nay, it will come into the account against you,
as an aggpravation of your carelessness.
(3.) If ministers must have this earnest care for
the souls of those under their charge, surely parents
and masters of families ought to have some care, to
have an earnest care, for the spiritual welfare of
those under their charge, their children, their ser-
vants, to restrain them from that which would be to
the prejudice and ruin of their souls, and to provide
that for them which is necessary to their well-being.
You are in care for their bodies, to provide what is
fit for them, you would think yourselves worse thai
infidels if you did not ; and are not their souls more
precious, and is not provision for them more neces-
sary ? Nature has put into your hearts an earnest
care for their temporal lives, O that grace mi^ht in
like manner principle you with a concern for their
spiritual lives ! Be in care to teach them the know-
ledge of God, that they may not perish throo^h ig-
norance, in care by the most proper methods to drive
out the foolishness that is bound up in their hearts ;
in care to make good your undertaking for them
when you presented them to baptism, which was to
bring them up in the nurture and admonition of
the Lord ; in care that they may not perish through
any default of yours. There are many who are for-
ward to condemn ministers for their neglects, who
therein do but condemn themselves ; who are non-
residents in their own houses, or are blind and
dumb there in the things of God, and are in no care
that they and their houses should serve the Lord.
But you, I hope, are of those who look well to the
ways of their household, as those who must give an
account of that stewardship.
2. We now come to consider Titus as an active
instrument at this time in a work of charity that was
on foot : and though ordinarily it was not fit that
they who gave themselves to the word and prayer
should serve tables, and therefore the collection and
distribution of the church's alms was committed to
the deacons, who, to speak in the language of the
Old Testament, had care of the outward hunness of
the house of God ; yet in an extraordinary case the
apostles themselves were employed in service of that
kind. We read of relief sent to the brethren who
were in Judea, sent to the elders or ministers of the
respective congregations, by the hands of Barnabas
and Saul, Acts xi. 29, 30. and of a oontribntion
made by them of Macedonia and Achaia, for the
poor saints [at Jerusalem, Rom. xv. 26. It was in
the promoting and carrying on of this good work that
Titus discovered (his earnest care for the Corin-
thians.
(1.) It is easy to apprehend, that herein he showed
an earnest care for the poor saints at Jerusalem, for
whose use this collection was made, and a great
concern for them, that they should be speedily and
plentifully relieved in their present distress ; and
they would have reason to say, Thanhs be to God,
that put into the heart of Titus this ears for us, and
our families, for otherwise we might have perished.
Titus heard what straits they were reduced to, and
as one who put his soul into their souls' sload, laid
out himself to get supply for them. Though Titas
was a Greek, and was never circumcised, as Timo-
thy was, and upon that account the saints at Jeru-
salem (many of whom retained too great an affection
for the ceremonial law) were perhaps cool towards
him, yet he was active to do them service, as Paul also
THE REV. MR. RICHARD STRETTON.
1079
was, thongh he was the apostle of the Gentiles, and
saw some reason to doobt whether the service he had
for Jernsalem would be accepted of the saints there ;
for as our love, so oar liberality, mast not be con-
fined to those who are jastof oar own sentiment and
way, bat in this instance, as well as others, we mast
be governed by a catholic charityt and as we have
opportunity, mast do good to all men, hat must in a
particalar manner distribate to the necessities of
saints. We may suppose, that this relief being sent
to the elders, was intended chiefly for their support,
because the people were poor, and persecuted, and
in many places but few, and could not maintain
them ; ao that it seems to have been not only an act
of charity to the poor, but an act of piety towards
God, being intended for the support of the gospel,
and the recompence of those who had suffered loss
for Christ's sake ; for they were the believing He-
brews who had taken joyfully the spoiling of their
goods, Heb. x. 34. This was the good work that
Titus had this earnest care to help forward.
And it was good work of this kind that our de-
ceased friend and father did abound in, did abide
in to the last. He was himself ready to every good
work, and willing to communicate to his power, yea,
and beyond his power ; what he did himself in cha-
rity he concealed, as much as possible* from those
about him, and was so far from boasting of it, that,
according to our Sariour's rule, his left hand knew
not what his right hand did : and he was not only
liberal, but he derised liberal things, and had pro-
jects for doing good ; his head was still working that
way, as one who looked not on his own things only,
or chiefly, but on the things of others ; of others*
souls, of others' bodies. I have been told that it
was very much by his influence and management,
that the fund which is kept up by many of the well-
disposed congregations in this city, for the assistance
and encouragement of ministers in tlie country,
whose congregpations are poor, was first set on foot :
and there are many in all parts of the kingdom whose
loins, nay, whose souls, bless him, and the many
others, both ministers and people, who promote and
suppty it, and bless God for him and them. If a
cup of cold water given to prophets, to disciples, in
the name of disciples and prophets, shall in no wise
lose its reward, what a full reward shall be given
from the Lord our God to those by whose generous
liberality families of prophets are helped with food
for the body, and congregations of disciples with
food for the soul. And I have had opportunity of
observing (and I think it was praise-worthy, and
very exemplary) his diligent and constant attend-
ance, not only upon the meetings for the prudent
and regular distribution of that charity, but upon
the week-day lecture, where he could have oppor-
* I Cor. I. 7.
tonity of meeting with ministers, to whom, or by
whom, he might be serviceable ; which showed how
much his heart was upon it to do good. He was very
active, as I am informed, in furnishing poor minis-
ters, and candidates for the ministry, with useful
books : a great deal of money, and time, and pains,
he bestowed this way ; and herein bis earnest care
reached as far as the north of Scotland, large sums
being procured by him for the erecting of libraries
there : and an excellent method it was, both for the
diffusing of knowledge to distant places, and the
preserving of it to future ages. In his labours
for carrying on that and other pious designs, he was
indefatigable to the last, and bis diligence kept pace
with bis earnest care. He had had an acquaintance
with divers parts of the kingdom ; was born in Lei-
cestershire ; the first fruits of his ministry were at
Petworth in Sussex ; from that place he was thrown
out (from a curacy there) at the Restoration. But
upon that. Providence cast his lot in Yorkshire,
where he continued about seventeen years, and then
removed to this city. And what a blessing he was
to that county, by bis extensive beneficence, and care
for them, after his removal hither, I am told, there
are many who will witness, who never saw his
face.
(2.) It is as true, though not so easily apprehend-
ed, that Titus showed as earnest a care for the Corin-
thians, whom he persuaded to do good, as for the
saints at Jerusalem, whom he desired that this good
might be done to. He appeared in this matter no
less solicitous for those whom he applied himself to,
than for those whose cause be pleaded. The churches
of Macedonia had been very forward in bringing in
their quota to this contribution, even their deep
poverty abounded to the riches of their liberality ;
and this is called the grace of God bestowed upon the
churches of Macedonia. The good work they did for
God, was the effect of a good work he wrought in
them, and that was an evidence of his good will to-
wards them, and therefore is called his grace bestowed
on them ; for it is certain, instead of making God our
debtor by any service we do to him, the more we do
for him the more we are indebted to him for putting
us into a capacity, and goring us an opportunity, to
honour him, and especially for inclining our hearts
to do it, and accepting of us in the doing of it.
Now Titus had an earnest care for the Corin-
thians, that they who came not behind in any
gift, might not come behind in this gift;** he
was in care that they should not be slow in their
contributions, because Paul had boasted of them,
that Acliaia was ready a year ago ,** and in care
that they should not be illiberal in tbem, but that
what was gathered should be considerable: he
was in care that they should give like themselves.
« 3 Cor. ix. 2.
1060
A SERMON ON THE DEATH OF
The Corinthians were generally a rich people, and
lived great; whence it became a proverb, Non
cuivis homini cofUinpit adire Corinthum — Evety man
cannot pretend to live at Corinth. Now Titus was
jealous of them, lest they should pinch their charity
to feed their luxury, and therefore laid out himself
among them, to persuade them to give handsomely
upon this occasion, that it might not be said they
had much, but they spent it upon themselves ; they
were rich in wealth, but poor in good works. He
was in care they should give like other churches,
and so preserve their reputation, and keep up the
figure they made among the churches. The parti-
cular kindness he had for this church of Corinth, did
not put him upon contriving how he might excuse
them from this good work, or make it easy to them,
that it might be the more kind to him; but on the
contrary, because he loved them, he was very earnest
with them to do more than otherwise they would
have done.
And thus this good man whom we have parted
with, besides the good works he did at his Awn ex-
pense, laid out himself to provoke others to love
and to good works, to persuade them to it, and to
bring about great designs of good by the assistance
of many, which could not be compassed by one. He
had an acquaintance with many considerable fami-
lies, both in city and country, and an interest in
them ; which he improved not for himself, but for
the public good. AH who knew him valued him for
his tried integrity, and that great plainness and sin-
cerity which was remarkable in fiim ; whatever he
did, like Gains, he did it faithfully, both to the bre-
thren and to strangers ; and, therefore, what was
put into his hands for the carrying on of any good
work, was deposited with an entire satisfaction. He
used to say, that he kept up his acquaintance with
persons of estate and figure as long as he could im-
prove it for the doing of good, and when it would
no longer be made to serve that purpose, he let it
drop ; '^ for," said he, ** I'll never adore a gilded
post"
Now my text leads me to observe, that herein ap-
peared his earnest care for those whose assistance
he procured in works of charity ; as much for their
doing well, as for the well doing of those whom he
procured assistance for. All agree that those he
begged for have lost a friend, but 1 must tell you,
that those he begged of have a great loss of him too ;
they have lost one who, even in that, was a true friend,
and one who had an earnest care for them. I doubt
it will be hard to convince people of this. I fear there
are many to whom their friends and ministers are
scarce welcome, when they come to recommend ob-
jects of charity to them, and press them to give liber-
ally where the case is urgent ; they are glad to see
them, but not when they come on that errand. If they
come to visit them when they are sick, to advise them
when they are in distress, or to be any ways helpfal
to them, they take it as an instance of their earnest
care for them ; bat if they come to them as Titus did
to the Corinthians, to beg money of tbem for the
poor saints, they are so far from looking npoo it ss
an instance of their care for them, that they receive
them with a stiffness and shjrness, as if they came to
impose upon them, and to pick their pockets ; and
if they do give, it is not with that cheerfalness that
God delights in.
I would endeavour therefore, for the amending of
this matter, to make it out that those are to be ae-
counted yonr friends, who, with prudence and dis-
cretion, propose to yon proper objects of charity, and
press you to give liberally to them, or for the en-
couragement of any work of piety ; you are to take
it kindly, and to reckon it an instance of their ear-
nest care for yon. Consider, it is not for themselves
that they are thus solicitous, nor in hopes to make
any advantage of it to themselves or their own fami-
lies; nay, on the contrary, it may be a loss and
damage to themselves ; for with some, at least, the '
more they implore their interest for others, the less '
they have to implore upon their own account. They '
do not herein seek their own things, but as the
apostle here did, they studiously avoid that which
might g^ve occasion to any to blame thenii, in this
abundance which is administered by them : they
hope indeed to obtain an interest in God's blessing,
and the saints' prayers, in both which they desire
yon may come in for a share. It is no pleasure to
them to be troublesome to you, and those for whose
supply they do solicit you, many times they are no
more obliged to than yon are, nor more concerned
for than you ought to be, so that you have no reason
to take unkindly the application they make to yoo.
Nay, it is really for you, that they have this earnest
care. Do they propose to you a pressing opportu-
nity to do good ? Do they follow it with a pressing
importunity ? You ought to take it as a kindness to
yourselves, and to thank God that he has put that
earnest care in their hearts for you. For,
[1.] They would have you to do that which is
your duty, a plain, necessary, and great duty, which
God requires of all those whom he has intrusted
with this world's goods. To love mercy is the good
you are as much obliged to as to do justly. To re-
lieve and succour the widows and fatherless in their
affliction, is an essential branch of pure religion and
undefiled. It is a necessary proof of the love both
of God, and of your neighbour, dwelling in you.
You are God's tenants, and this is the rent you have
to pay, a quit-rent, not a rack-rent, and yon are to
account it a kindness to have your rent called for,
for you will get nothing by going behind-band. You
are stewards of the manifold grace of God, and you
must lay out your Lord's goods among your Lord's
servants, and as he directs, and whoever assists you
THE REV. MR. RICHARD STRETTON.
J081
n doing so, is your friend, and lias a care for you. It
s yoar duty to honour the Lord with your substance,
ind thus you are put into the way of doing it.
Ministers must charge them that are rich in this
vorld, who have more than just a necessary subsist-
mce for themselves and their families, with what
they have to spare to do good, and to communicate.-
Toa ought to give alms of such things as you have,
ind to be ready to every good work. Put us not to
prove that it is your duty to give just so much, and
to such a person, when it is plain it is your duty as
jTou have opportunity to do good to all men, and to
give God his dues out of what he has given you ; of
irhich under the law he appointed the priests and
the poor to be his receivers. Now those who devise
liberal things for you, are in care for yon, that you
may not omit your duty, or be found in the neglect
of it ; because omissions are sins, and must come into
ludg^ent, and particularly the omission of this
duty ; for yon know very well, those who in the
great day are bid to depart with a curse, have this
charged upon them, I was hungry, and you gave me
no meat J Iwat thirsty, and you gave me no drinh. And
are not they kind to you, who do all they can to
prevent your falling under that charge, and perish-
ing under that doom? Say not, if they did not
trouble you with their representations, you should not
know it, and that would serve for an excuse ; for if
you do not know who are objects of charity, because
you would not, but discountenanced those that re-
commended them to you, it is ail one as if you did
know it, and would not relieve them ; If thou sayest.
Behold, we hnow it not, doth not he thai pondereth the
heart consider it, and he that heepeth thy soul, doth he
not hnow it ?
The duty of giving to works of piety and charity,
is what we are naturally backward to ; we would
willingly keep what we have, and our corrupt hearts
can easily find out excuses to shift it off; and there-
fore we have the more need to be called to it, and
to have even pure minds stirred up by way of re-
membrance, and provoked by the zeal of others, and
their forwardness. Those who have themselves an
earnest care to do their duty, will reckon those their
best friends who have an earnest care to quicken
them to it, and to help them to overlook those winds
and clouds by which they are in danger of being
driven off from sowing and reaping. It is a care
for your precious souls, that they may not lie under
gnilt and wrath ; a care like that of Paul's, lest by
fome means the tempter have tempted you, and a spirit
of worldliness prevail over you, and so the labour
of year ministers among you should be in vain. We
have reason to be as thankful to God for their ad-
vice who excite us to duty, as David was for Abi-
^il's, when she was instrumental to prevent his sin.
[2.] They would have you do that which will be
your honour, and which will put a reputation upon I
you, and therefore it must be looked upon as an
instance of their earnest care for your preferment.
In acts of bounty and beneficence you resemble
God, who is good and doeth goodt and therefore does
good, because he is good. None come nearer being
perfect as your Fatiier in heaven is perfect, than
those who are merciful as our Father in heaven is
merciful. Hereby you become blessings to your
generation, and ornaments to the profession you
make of religion ; you give occasion to your minis-
ters and friends to boast of you, as Paul did of these
Corinthians, and to give thanks (2 Cor. ix. 2, 11.) to
God for you : this is a virtue that is as much a
praise as any other. It seems to have been a com-
mon saying of our Saviour's, It is more blessed to
give than to receive ; it is more honourable, and more
comfortable ; and therefore you are to reckon those
your friends who would have you put in for a share
in that blessedness.
You think you do yourselves honour with your
abundance, when you lay it up in rich clothes, fur-
niture, and equipage, or in splendid entertainments;
with these you think you gain and keep up a repu-
tation; but you would do yourselves much more
honour with your abundance, if you spared some-
thing from those things, and laid it out in works of
piety and charity, if you thus honoured God with it,
and did good to others. I appeal to yourselves,
which is the more honourable and desirable cha-
racter, to have it said concerning you, ** Such a
one is a fashionable man, and lives great;" or,
*' Such a one is a charitable man, and does good.''
You reckon those have a real care of you who help
to support and advance your credit in the way of
trade and business, though it may put you to some ex-
pense ; and is it not the fruit of a much more earnest
care for you, to help to maintain your credit in this
best and most gainful way of merchandise ? If you
forfeit the character of being ready to do good, you
lose the opportunity of enriching yourselves with
the true and most durable treasures.
[3. J They would have you do that which you will
have comfort in, and advantage by, in this world,
and therefore you are to reckon them your friends,
who have a care for you. When you review your
expenses, surely there is nothing you reflect upon
with more pleasure and satisfaction, than that which
you laid out in works of piety and charity ; you may
look upon it, not as upon that which you spend in
housekeeping, it is gone, and you will hear no
more of it, but as upon that which you have put into
the best fund, ventured in the securest vessel, and
set out to the best interest upon the best security,
as bread cast upon the waters, which you ahMftnd
again after many days. Read Mr. Gouge's book,
which he calls, " The surest and safest way of
thriving," and yon vrill look upon those as your truest
well-wishers who forward you in any work of piety
1083
A SERMON ON THE DEATH OP
or charity, as yon do upon those who contribute any
thing towards your outward prosperity.
Your liberally contributing to any good work
will, perhaps, increase what you have in the world,
will double it ; what is so given is lent to the Lord,
and he has given his promise that he will pay it
again ; and if he expects at his coming to receive
his own with usury, no doubt he will so return us
our own. However, it will make what we have
clean to «#, it will make it comfortable. Job men-
tions it as one of the brightest instances of his pros-
perity, that the blessing of him tluA was ready to
perish came upon him, and he caused the widow's heart
to sing for joy. Many a prayer will be put up for
you, by those who have an interest at the throne of
grace, which you will have the benefit of, and yours,
perhaps, when you are gone. It is used as an argu-
ment with the people to be kind to the priest, thai he
may cause the blessing to rest on thine house,^ may do
it by his prayers with and for thy family. Those
therefore have an earnest care for you, who would
not have you, for the saving of a little money, to for-
feit that blessing, or come short of it.
4. They wouM have you do that which will be
fruit abounding to your account in the day of recom-
pence. If works of piety and charity be done from
a pious, charitable principle, in faith, and in de-
pendence upon Christ for the acceptance of them,
though they cannot merit any thing at God's hand,
for of his own we give him, yet he has graciously
assured us, that they shall be rewarded in the resur-
rection of the just, for God is not unrighteous to for-
get them. You know when, and upon what account,
it will be said, J was hungry and you gave me meatf
I was thirsty and you gave me drinh. If it be not re-
paid in this world, tliere is the more behind ; the
heavenly inheritance will make amends for all.
Those who press you to good works are in care that
you may not miss of this recompence, may not lose
this good bargain, which will be so much to your ad-
vantage. They would have you to use your estates,
80 that with them yon may make to yourselves
friends, that when ye fail, ye may be received into
everlasting habitations.
This was St. Paul's care for the Philippians ; they
were well-disposed to be kind to him, but they lach-
ed opportunity, they wanted some friend to do that
for them which Titus here did for the Corinthians,
to make a collection among them for Paul's assis-
tance, and to convey it carefully to him. Now Paul
shows himself well pleased that at length Epaphro-
ditus bad done it ; but he professes it was not so
much upon his own account, that he might hereby
be enabled to live the more comfortably in prison,
Not that I desire a gift, I could live very contentedly
without it ; but chiefly upon their account, that they
fEzek. xUv. 30.
might have the eomfort and reward of it, in that day
when all we now say and do will be called over
again. I desire fruit that may abound to your ac-
count, that may be reckoned among the fruits of
your righteousness, which shall be repeated in life
eternal ; when not a cup of cold water given to a
disciple in the name of a disciple, to a prophet in
the name of a prophet, shall be left out of the ac-
count.
Now lay all this together, and then tell me whe-
ther those are not indeed your friends, and have not
an earnest care for you, who call upon yon to
do good and to communicate. Look upon tliem then
as your friends, and look pleasantly upon them wheo
they come upon this errand ; thank them that they
will take the trouble of a good work so mach upon
themselves, and yet bring you in for sharers in
the honour, comfort, and reward of it Those who
would so manage for you, in some advantageous un-
dertaking for the world, so that you might have
nothing to do but to pay in your money, and receive
it again with great increase, you would reckon your-
selves exceedingly obliged to. Nor think it enough
to be courteous and civil to your almoners, and to
g^ve them a good look when they come a begging to
you, but be free and generous in your almsgiving,
and in what you contribute to every good work, that
you may encourage those who have this earnest care
of you to come to yon again. God gives liberally
and upbraids not ; and so should we, that we may be
like him. Remember, it is seed sown, and observe
the husbandman's rule in sowing his gronod, *' Gire
it seed enough ; for if you sow sparingly, you will
reap accordingly." And now you have lost one who
used to recommend objects of charity to you, be the
more inquisitive after them yourselves ; that yoa
may in no wise lose your reward.
II. It is mentioned to the praise of God, that be
put this earnest care into the heart of Titus for them ;
and thanks are given to him for it Now thanks be
to God, who by his providence brought Titos to
Corinth, and by his g^ce excited and enabled him
to do this good office tliere.
See how solicitous blessed Paul is upon all occa-
sions to ascribe the glory of all the good that was
done, whether by others or by himself, to the grace
of God, and to own in it the influences and opera-
tions of that grace ; / laboured, others laboured, yet
not /, yet not they, but the grace of God which woi
with me, and was with them ; for by the grace of God
I am what I am, and they are what they are. The
doctrine of free grace, which is pure gospel, he not
only inculcates in his preaching and writing, but ap-
plies it, and speaks as one who did himself believe
it, and was full of it ; for he takes care to cast efery
crown at the feet of free grace, in that he boasts ail
THE REV. MR. RICHARD STRETTON.
1083
le day loDg, so as to exclude all other boasting ;
1 that he is made always to triampb ; Not tmto us,
^ Lord^ noi unio ui, hui to thy name $we glory, Nov
bsenre here,
1. That God can fmt things into men's hearts, be-
ond what was expected. He is the Sovereign of
be heart, not only to enjoin it what he pleases by bis
iw, bat to influence it, and to infase into it by his
irovidence and grace as he pleases. He has access
9 men's hearts, knows what is in them, what would
« in them, and can expopge and insert according
D his own will, and they themsoWes not be aware
if it. He can extinguish the sparks of wrath he
inds there, and restrain them, can blow ap the sparks
»f love he finds there into a flame. They are all in
lis hand, as the clay in the hand of the potter, and
le fashioned them so as to serve his own purposes by
hem. The way of man is not in himself, he cannot
hink what he will, but the wise God can overmle
lim. If the hearts of kings are in the hand of the
Lord, to be tamed as the rivers of water which way
never he pleases, thoagh their hearts, of all men's,
ftre most absolate, and arbitrary, and unsearchable,
aiDch more the hearts of inferior persons. Let no
man boast of his free thought, when whatever devices
are in men's hearts, it is not their counsel, but the
counsel of the Lord, that shall stand. See in this
how God gOTcms the world, by the hold be has of the
consciences of men, and his power to put things into
their hearts, so that they shall accomplish his designs,
as hU hand, though ihey mean noi io, neither do their
heart think *o,
2. That whatever good is in the heart of any, it is
God that puts it there. If Titus haye in his heart
an earnest care for the spiritual welfare of the Co-
rinthians, though he is a Tcry good man, and one
vhom much good may be expected from, yet even
this is not of himself, it is not to be called a natural
affection, it is a gracious one, for the grace of God
wrought it there, that grace which worketh in good
men both to will and to do that which is good.
Perhaps Titus was steering his course another way,
when God put it into his heart to come to Corinth ;
or, when he came thither on this errand, perhaps he
did not design to press the thing with any importu-
nity, but only to propose it, and leave it to them to
do as they would : but, quite beyond his own inten-
tion, God put it into his heart to be urgent in the
matter, which had a wonderful good effect ; put zeal
into his heart for the carrying on of this good work,
and then put words into his mouth wherewith to
press it
If we have an earnest care for our own souls, and
for their spiritual and eternal welfare, it is God that
pota it into our hearts, that gives it to us, so the
word here used signifies, it is he that plants it in us;
if we have an earnest care for the souls of others,
particularly of 'theirs who are under our charge, we
have it from God, for we are not sufiicient of our-
selves so much as to think a good thought, much
less fix a good principle, or form a good project, but
all our sufficiency is of God. Whatever evil there
is in our hearts, it is of ourselves, it is, like weeds
io the garden, the spontaneous product of the
corrupt soil ; this God sees there, he foresees it, and
can tell the sinner long before. At eueh a time ehaU
things come into thy mind, and than shalt thinh an eml
thought ; but it Is not of his putting there ; no, it is
the good that is found there, all that, and only that,
that God puts there. He will own that, and we must
own him in it.
3. That Christ's ministers are in a particular
manner all that, and that only, to his churches that
he makes them to be. They are stars that shine with
a borrowed light, and shed no other benign influ-
ences, but what are derived from the Sun of Right-
eousness. If they have a care, an earnest care, a
natural care, for the souls conunitted to their charge,
it is God who has put it into their hearts, it is his
grace in them that makes them blessings to the
places where they are, whether statedly or occasion-
ally ; if they bring a seasonable word that reaches
the conscience, and does good, it is God that puts it
into their mouths, and gives them what they shall
speak. Paul, that master-workman, says nothing
of what he has wrought, but of what Christ has
wrought by him. Wherefore look we then at Peter
and John, and Paul and Apollos, Acts iii. 12. as
though by their own power they did what they do ?
No, they are no more, no better, than what the free
grace of God makes them. The most able, the most
active, ministers, and the most famed for industry
and success, if they were left to themselves, and to
their own wisdom and strength, would be the un-
profitable burthens of the earth; would be like
Samson when his hair was cut, and the spirit of
the Lord was departed from him, weak as other men,
nay, and worse than other men, like salt which has
lost its savour. We must therefore look up to God,
by prayer, for that grace which is necessary to make
the stewards of the mysteries of God both skilful
and faithful ; and lament the case of those careless
ministers, who, like the ostrich, are hardened against
the souls under their charge, as though they were
not theirs, for it is a sign that God has deprived
them of vrisdom, and has not imparted to them un-
derstanding.
4. That the grace of God is particularly to be seen
and owned in the progress and success of any work
of charity, as this here, which Titus was active in
among the Corinthians. In this we may be tempted
to think there needs no more, but that common con-
currence of the divine Providence which is neces-
sary to the negociating of every other affair; but it
seems by this we have as much need of the working
of the Spirit and grace of God, to enable us to give
ioa4
A SERMON ON THE DEATH OF
alms well, as to enable us to pray and preach well.
What is necessary to an act of beneficence, must be
pot into our hearts from on high, as well as what is
necessary to an act of devotion. It is God who pnts
it into the heart of all the parties concerned to do
their pUrt in it: he pats an earnest care into the
hearts of those who manage a work of charity, and
a generous, liberal disposition into the hearts of
those who contribute to it. And therefore the
apostle concludes his account here of the liberality of
the churches of Macedonia and Achaia, with praises
to God, not only for giving them estates wherewithal
to do good, but mucb more for giving them hearts to
do good with them ; Thanki he to God for hit un-
speakable gift, Grace to use what we have in the
world to the glory of God, is an unspeakable gift, for
which we ought to be very thankful. And we are
taught the same by the example of David, who,
when he found the princes and people generous in
their subscriptions for the building of the temple,
blessed God for it, as an admirable instance of his
favour and grace, by which he put a great deal of
honour upon them : but, Who am /, says he, and what
it my people^ that we should he able to overcome that
selfishness and narrow-spiritedness which is in our
corrupt natures, and should offer so much, and so
willingly, and cheerfully, after this sort ;for all things
come of thee. Those therefore who have any good
project upon the wheel, should look up to God for
his grace to carry it on, otherwise it will be abortive.
Those we persuade to do good, we should pray for,
that God would incline their hearts to it, and then
only our persuasions will prevail.
Let us now close all, with some inferences from
these observations.
1. If this be so, then those who do good have no-
thing to glory in ; for whatever good they do, it was
God that put it into their hearts to do it, and there-
fore he must have all the glory. Boasting is hereby
for ever excluded, for in the Lord alone we have not
only righteousness for the remission of our sins, but
strength and sufficiency for the performance of our
duties. How absurd, how unjust, is it for us to be
proud of any good we do, when without Christ we
can do nothing ; we cannot so much as be content
with such things as we have, but through Christ
strengthening us, much less do good with them.
This forbids us to trust to our own good works,
as if by them we could merit any thing at the hand
of God ; we must not entertain such a thought, not
only because none of our goodness extends to God,
but because all our goodness is derived from him ;
and the more good we do, the more we are indebted
to him for that grace by which we are enabled to do
it, and the honour he pnts upon us in employing us
for him. We never speak a good word, or do a good
work, but it comes from that good which God first
put into our hearts, so that all being from him, all
must be to him ; he planted^ he wateradf and he gmn
the increase, and therefore his must all the Crait be,
and to his honour it must be devoted.
This obliges us, when we have done all, to sav.
We are unprofUahle servants, not only becaase wc
have done no mora than what was oar daty to do,
but because we have done no more than God enabled
us to do. It obliges ns also to say, that God is a
good master, who works in us what be requires of
us, and then graciously accepts and rewards his own
work, as if it had been ours, so far is be frooi bein^
that hard man who reaps where he had not sows.
And then our services turn most to our boooor, when
we take care to transmit the honour of tbem to God.
Nehemiah could not have put a greater repatatioa
upon his undertaking to build up the walls of Jeru-
salem, than he did, when he said, it was what God
had put in his heart to do at Jerusalem^ Neb. iL It.
and it magnifies Cyrus's proclamation of liberty t»
the captive Jews, more than the policy or tbe gene-
rosity of it, that the Lord stirredup the spirit ofCynu
to issue out that proclamation^ Ezra i. 1.
This holy, good man we are now speaking of,
whose works praise him in the gates, took care thai
the praise should not terminate in himself, but be
transmitted to God, the Father of lights, and giver of
every good gift. When a friend of his wbo visited
him in his sickness, mentioned to him bis great use-
fulness, and what comfort he might now have in re-
flection upon it, he humbly replied, '' Alas, I ba%e
done but little service for God in my generation ; I
wish I had done more : but God is good and graci-
ous." Whence I observe, that the comforts and
hopes of dying Christians are founded upon God's
goodness, not upon their own. Thus, when Nehemiah
had done abundance of good service to the bouse of
God, and the offices thereof, his prayer is, not Re-
ward me according to the greatness of my merit, bat
Spare me according to the greatness of thy mercy. '* I
was but a pen in God's hand," (said good Mr. Bax-
ter,) " and what praise is due to a pen t" Thoj as
God gives grace to the most humble, so be gives hu-
mility to the most gracious.
2. If this be so, then those who have any good done
them, either for soul or body, must give thanks to
God for it, who raised up those wbo were tbe instra-
ments of it, and put it into their hearts to do it, and
perhaps to do it with an earnest care. We ought
indeed to acknowledge their kindness, and to be
grateful to them, but that must be in token of oar
gratitude to God, who, in making them his agents,
made them his receivers. But we must look above
and beyond them, and give God thanks for them,
and for all the kindnesses they have done us. Ezra
has no sooner registered and enrolled the ample
commission which Artaxerxes gave him in favour
of the Jews, but immediately he adds. Blessed be tit
Lord God of our fathers f who has put such a thing es
THE REV. MR. RICHARD STRETTON.
1085
kit into the king's heart. Which teaches as, to see
Ad own all the hoanty and benefit, all the service
nd supply, that comes to us by the hands of our
fiends, flowing originally from the hand of God.
iDd it is the more to be observed, if it come by the
land of those who were nnlikely, and unthought of,
lod that we least expected it from. If Elijah be
iotertained by a poor widow who has but a handful
tf meal for herself and her son ; if the wounded man,
rho is looked upon but overlooked by a priest and
iievite, from whom charity and compassion might
lare been expected, and was commonly had, be at
engtb taken care of by an honest Samaritan, it must
le said, This is the Lord's doing, God put it into their
learts ; and therefore let ns give God thanks for our
benefactors, and all their benefactions.
When those are removed from us, who have long
)een upon any account blessings to us, good parents,
(ood ministers, good friends, instead of murmuring
ind quarrelling with God, as if he had done us wrong,
ire ought to be very thankful to him that ever we had
them, that they were so many ways useful to us, and
irere continued to us so long, though we were un-
vorthy of the benefit and comfort we enjoyed by
them, and had a thousand times forfeited it. And
by these thanksgivings for their lives, let us balance
uid alleviate our sorrow for their deaths. Thanks
be to God, who fitted them for service, and inclined
them to it, and put into their hearts an earnest care
for as, though perhaps there was nothing in us either
deserving or promising, to recommend us to their
care. God, who himself does good to the unworthy,
puts it into the hearts of good men to do so too ; to
him therefore we must give thanks.
And these thanksgivings should sometimes look
far back ; and we should bless God for those who
were in the days of old, either by their lasting
writings, or by their lasting charities, blessings to
posterity ; they may not be prayed for, as our living
benefactors may, and must be ; they are not to be
prayed to, as our ever-living Benefactor may, and
must be ; but the benefit we and others receive by
the grace given to them, we may and must give
thanks to God for, who put into their hearts an
earnest care for those who should come after them.
If vAa/ 11 wintten, if what is done, he fir the genera-
tion io come^ it fitly follows, the people which shall he
created shall praise the Lord,
3. If this be so, let us hereby be engaged and
quickened to do all the good we can in our places ; to
do the good the Corinthians did, that is, to contribute
lars^ely and freely for the support and encourage-
ment of poor saints and poor ministers, according to
the ability God has given us ; to do the good Titus
did, that is, to solicit the cause both of the necessi-
toQs, and of the deserving, and to procure assistance
for them ; to recommend works of piety and olijects
of charity, as factors in that blessed merchandise ; to
bring the rich and poor to meet together : according
as our capacity is, let us lay out ourselves to do
good.
Hereby we shall evidence that God, by his grace,
has put some good into our hearts, which the good
we do is the fruit and product of, and by which the
tree is known. If we be truly charitable, from a
good principle, and for a good end, it will turn to us
for a testimony, that the Spirit of God has been at
work with our hearts, making us acceptable to our
father in heaven, and making us meet for our home
in heaven : and how can what we have be made to
turn to a better or more comfortable account.
Hereby likewise we shall give occasion to many
to praise God for us, and for the good which by his
grace we are inclined and enabled to do. And how
can we better serve the glory of God, and the comr
fort of his people, than by furnishing our friends
with abundant matter for thanksgiving, (that sweet
duty,) in which when we are employed, we have, if
any where, a heaven upon earth. This was one thing
for which Paul reflected with comfort upon his own
conversion, that those who heard that a persecutor
was become a preacher, glorified God in him. And
therefore we must let our light shine before men,
that others may see our good works, and glorify our
Father who is in heaven. If it be an encourage-
ment to charity, to think that we shall have the
prayers of the poor, much more is it so to think that
God shall have their praises. And so the blessing
of him that was ready to perish shall not only come
upon us, but shall return, as it ought, to him who is
the fountain of all blessing ; and when the widow's
heart is made to sing fir joy, it shall sing to the praise
and glory of God,
4. This may be matter of comfort and support to
us, when useful instruments are removed from us.
That which made them useful was, that spirit of
wisdom, holiness, and love that God gave them, and
we are sure that he has the residue of the Spirit, the
excellency of the Spirit, (so the word is,) with himself,
and he can raise up men with the same spirit, with
the same excellences of spirit, that shall do him as
much service, if he pleases, and do it as well in their
day, as those who are gone did in theirs. If God
make the spirit of Elijah to rest upon Elisha, he
shall be as much the chariots of Israel, and the
horsemen thereof, as ever Elijah himself was. And
therefore let us not say. The glory is departed from
Israel, though the hoary heads, who were so much a
crown of glory to our tribe, be now in a manner
all departed ; no, while Zion's God is her everlast-
ing glory, he will take care that Zion's sons shall
some or other of them be in their turn a glory to her ;
Instead of the fathers shall be the children. When
God has work to do, we are sure he will never want
fit instruments to do it with.
It is certain, our fathers, the best and greatest of
1086
LIFE OF THE REV. MR. RICHARD STRETTON.
them, were no more, no better, than what the pace of
God made them, they took all occasions to own it
themselves ; and it is as certain, there is the same
overflowing falness of grace in Christ that ever there
was, grace for grace, and the same way of deriving
from it ; as the oHve-tree is not withered, so the golden
pipes (Zech. iv. 12.) are not stopped np. We have
therefore reason to hope, that the same God who pat
an earnest care into their hearts, will put the same
into the hearts of those who are entered into their
labours; and that g^ce which was sufficient for
them, to carry them through the services and suffer-
ings of their generation, will be sufficient for us too,
who have the same work to do, and the same temp-
tations and difficulties to grapple with ; and will
enable us at length to finish our course, as they did,
with joy.
It was a petition which (as I am told) Mr. Stret-
ton frequently put up to God in his prayers with his
family, *' Lord, grant that we may be useful while
we are here, and that we may not be wanted when we
are gone/' God did make him useful while he was
here, many ways useful, useful to the last ; and con-
tinued long in his usefulness. A great gap is made
in our hedge by his death ; but may we hope that m
many others shall be spirited to do the same voik<
with the same earnest care, that in a little time ve
may be able to say, that in answer to the other part
of his petition, he is not wanted? If God has meiry
in store for your city, for the land of oar nativity,
he will raise up such men of serious piety, and ca-
tholic charity, who shall lay oat themselves to do
good in the world : I trust he has raised up some
such ; and that the mystical gloss which one of the
rabbins pots upon those words, (I Sam. lii. 3, 4.)
Ere the lamp of God went out, the Lord catted Samaei
has its accomplishment ; " That is," says he, *' ere
God makes the lamp of one prophet to set he kindles
another.^' God grant it may be so at this day in oer
land, and it would be a token of good to os, that
God woald not depart from as. Nay, if it be tnie,
as certainly it is, that while the earth remains
Christ will have a church in it, we may be sure that
as one generation of such passes away, another ge-
neration, somewhere or other, shall come, to sap-
port the interests of pore and nndefiled religion, that
thus the name of Chnst may endare for ever, and
his throne as the days of heayen.
A CONCISE ACCOUNT
OF THE
LIFE OF THE REV. MR. RICHARD STRETTON.
He was the son of Mr. William Stretton, of great
C leybrook, near Lutterworth, in Leicestershire, where
he was bom ; but was descended from the Strettons
of Stretton, in that county.
He was born about the year 1032, but the exact
time of his birth could not be recovered for this rea-
son ; his father being a puritan, and the minister of
his parish such a one as he could not with satisfac-
tion bring his child to bo baptized by, he procured
one Mr. Moor to baptize him, who was a puritan
minister in the neighbourhood; and so he was not
registered in the church book.
He often spoke of it as an instance of God's good-
ness to him, that he enabled hiy father, though he
had many children, to bring him up a scholar.
He had his academical education at New College
in Oxford, and was chaplain of the college, as the
noted Bishop Gunning had been some time before.
He commenced Master of Arts, July 9, 1658,
Cprastitis exercitiis per statuta requisUis — having
performed the requisite exercises,) as appears by a
testimonial under the hand of the university register.
In the beginning of that year, having passed
through not only his time, but his studies, in the
university, he went to be assistant to Dr. Cheynel.
at Petworth in Sussex, a great living.
Soon after his settlement there he was pablicly
and solemnly ordained, and ** set apart to the office
of a preaching presbyter," (so the testimonial of his
ordination runs) " and the work of the ministry, with
fasting, prayer, and the imposition of the hands of
six presbyter^, in the parish church of Amndel, Oct.
26, 1668. He having given sufficient testimony of
his competent age, of his unblamable life and con*
versation, of his diligence and proficiency in his
studies, and of his fair and direct calling to the
fore-mentioned place ; and they upon examination
finding him to be duly qualified and gifted for that
holy ofiice and employment.''
He continued at Petworth till Michaelmas, 1660.
when Dr. Cheynel was put out to make room for
Dr. King, Bishop of Chichester. Mr. Stretton how-
ever staid and preached there till NoTember, (aa
Dr. Calamy's account is,) having two friends, yiz*
XIFE OF THE REV. MR. RICHARD STRETTON.
1097
Captain Taylor and Mr. Bernard, who were very
great with the Bishop, and prevented his sending
down any other. The Bishop by them offered Mr.
Stretton an hundred pounds per annum, and the
choice of any prebend he had that was vacant, if he
would be his curate at Petworth ; but Mr. Stretton
not being satisfied to conform, declined it ; and upon
the Bishop's sending another down to the place, he
quitted it.
Coming to London, quite at a loss how to dispose
of himself, Mr. James Nalton providentially met
him in the street ; and having been spoken to by the
Lord Fairfax to recommend a chaplain to him, he
presently brought Mr. Stretton to him ; and upon his
recommendation, my Lord accepted of him, and took
him down with him to his seat in Yorkshire, and
soon found himself and his family very happy in
having such a skilful faithful helper in the things
of God.
While he was chaplain to my Lord Fairfax, he
married Deborah, daughter of Mr. Robert Moreton,
that excellent, pious, useful man, who was some
time minister at Church Lawford, near Coventry
and sister to Dr. Richard Moreton, who was turned
out at Kinver in Staffordshire, and afterwards was a
very eminent physician in London, and one of the
college. By her he had a child or two bom while
he was in my Lord's family ; and great respect was
shown him by the whole family.
He continued there till my Lord Fairfax died, and
preached his funeral sermon, which is in manuscript
in many hands ; as is also a sermon preached while
he was there, on occasion of the marriage of a rela^-
tion of my Lord's.
My Lord was so wonderfully pleased with his
great piety and prudence^ and excellent behaviour
io his family, that at his marriage he settled a very
considerable annuity upon him for his and his wife's
life ; which was a great support to him all his days.
Thus God raised up friends for those who in the
way of their duty cast themselves upon his provi-
dence.
The respect which was put upon him while he was
in my Lord Fairfax's family, gave him an opportu-
nity of being acquainted with most of the consider-
able families in those parts. Judge Rokeby, who
was made one of the blessings and ornaments of the
bench at the revolution, was his intimate friend.
Many eminent divines of the church of England
he had likewise an intimacy with ; particularly Dr.
Tiliotson, afterwards Archbishop of Canterbury,
who was born in Yorkshire. Mr. Stretton, while he
was chaplain to my Lord Fairfax, being called upon
some business to London, Dr. Tiliotson would have
no denial, but he must preach for him at St. Law-
rence's church, as a country minister ; but it coming
out some how or other that he was a nonconformist,
the Doctor had a private reprimand for it from the
I Bishop of London. It appears by divers letters to
him, found among his papers, that he had many
invitations of that kind in the country ; and a very
friendly correspondence he kept up with many
conforming divines, who reposed a great confidence
in him, and testified great respect toward him.
Upon the death of the Lord Fairfax, he removed
to Leeds, and settled there with a congregation of
dissenters, to whom his ministry was highly accept-
able ; and there he continued six or seven years.
While he was there he buried three sons in a little
time ; two of them of the small-pox, and in a few
days one of another. It was an afQiction that went
very near him ; and so strong was his natural affec-
tion, that it was exercise for all the wisdom and
grace he had, to bear up under it. There is found
among his papers a letter of condolence and conso-
lation written to him upon that occasion by the Earl
of Clare, father to the late Duke of Newcastle, who
was then abroad in his travels, dated at Paris, June
16, 1677. There appears in it much of serious piety,
and a particular friendship that noble Lord had for
Mr. Stretton.
In the year 1677, he removed to London, and
several dissenters who were at that time either de-
prived of their ministers, or otherwise unsettled, sat
down under his ministry, and he continued with them
to his death.
In 1679, he published a paper called, '' The Pro-
testant Conformist," or, '< A Plea for Moderation,"
contained in a letter from one conforming minister
to another, and his answer to it. It had no name to
it, but it met with great acceptance. It was occa-
sioned by a letter from his dear friend Mr. John
Thoresby of Leeds, which was likewise printed
with it ; so I am informed, as likewise of many
other things concerning Mr. Stretton, by his son Mr
Ralph Thoresby, now of Leeds, that learned anti-
quary, and Fellow of the Royal Society ; who has
already obliged the world with the additions to
Cambden's Britannia for Yorkshire, and from whom
is expected the Antiquities of Leeds ; who was a
true lover of Mr. Stretton, and was much respected
by him.
At the time when the persecution was hot against
dissenters, (in 168.3,) he was (he first of ten ministers
who were taken up as living in a corporation, and
had the Oxford oath tendered them ; '' That it is
unlawful, upon any pretence whatsoever, to take up
arms against the King ; which was first contradicted
and broken through, and then repealed at the revo-
lution. He had not been at his own house for ten
weeks, but the very next morning after his return to
it, (so very vigilant were their spies and informers,)
by five of the clock in the morning he was seized by
the then city- marshal, who secured his papers, and
would not suffer him to seal up what he made choice
of out of them ; and immediately carried him and
1088
LIFE OF THE REV. MR. RICHARD STRETTON.
them before the king and coaocil. Some present
woald have his papers looked over, to see if they
coald find any treason in them, bat the king did not
encourage it, saying, he believed there was no
treason there. As at another time, when a sorry
fellow, one Fox, offered to swear that Mr. Stretton,
with my Lord Clare, was in the plot then charged
upon the dissenters, the king laughed at the infor-
mation, as altogether improbable and inconsistent
with itself.
Bat though he was dismissed from the coancil-
board, he was proceeded against upon the Five-mile
Act That night the marshal took his word for his
appearance next morning, when according to his
promise he surrendered himself, and was brought
before the Lord Mayor, who carried it with great
respect and civility to him, importunately desiring
him once and again to withdraw for a little time,
and consider whether he could not take the enjoined
oaths, which he hoped he might, and so escape the
penalty of the law. Mr. Stretton told his Lordship,
that he would not g^ve the court the trouble of wait-
ing for his answer, for he could not expect to get
satisfaction in that case, in so short a time as a re-
gard to that court would only suffer him to take,
when he had been many years seeking after it, and
could not obtain it However, my Lord Mayor per-
sisted in his advice, and in compliance with his
Lordship*s kind desire, he withdrew for some time ;
but when he returned, told his Lordship he could
not do it ; which his Lordship said he was sorry for,
for then there was no remedy, but he must follow the
direction of the law ; and sent him to Newgate, where
he continued a prisoner six full months. In which
time he had a son died, who, in his sickness, earn-
estly desired to see his father, as the father no doubt
did to see the child, but all the interest he could
make would not procure him that liberty. During
his stay in Newgate, Mr. Smith the ordinliry showed
him great respect, and called him up more than once
into the chapel to assist him in preparing the con-
demned criminals for their death.
After the expiration of his six months imprison-
ment he continued still in the city, and preached
privately in one place or other among those of his
congregation; and never missed any Lord's day,
unless now and then it happened that he met with
disappointment in the place he was to preach at.
And he repeated in his family largely at night, which
he sometimes admitted two or three of his friends
to the benefit of.
When king James granted liberty by proclamation
to protestant dissenters, he made use of it ; but he
never did or would join in any address of thanks for
it, lest he should seem to g^ve countenance to the
king assuming a power above the law, and was in-
strumental to prevent several addresses.
After the glorious revolution, when the dissenters
enjoyed their liberties and opportunities again, be
applied himself with fresh vigour to his work, aad
with an abundant satisfaction in the clearness of hit
call to it as appears by a single sheet which be thea
published in the year 1689, which he called, *' The
Case of the Protestant Dissenters, represented and
argued :" which he told a near relation of his, not
long before he died, that he was the aathor of. The
whole paper is of such weight, that Dr. Calamy
thought fit to insert it at large in his abridgment of
Mr. Baxter's Life, page 638 to page 648.
And as be was industrious to justify the dissenters
in their practice, so he was to promote every thxog
that was good among them. It is observed, before,
in the sermon, that he took care to direct the removaU
of the morning-lecture, so as might answer the ib-
tention of it : a very useful exercise, which has beei
kept up for the most part near seventy years, and
is now, wherever it comes, for ought I see, well
attended.
He was likewise active in accommodating some
unhappy differences of opinion that were amoi^
them, so as to prevent the mischievous consequences
of them. The prudent and pious endeavoars which
he and others used for that g^ood end, then had, and
thanks be to God, still have, a happy effect.
He laid out himself very much to promote works
of charity ; it was his meat and drink in that way
to be doing good. He spared no pains in goin^
about in the city, and writing letters into the coun-
try, to promote good works. He was a principal
man in setting up and keeping up a fond for the
help of poor ministers and congregations in the coun-
try, who had not many like-minded, (though blessed
be God some there are,) who naturally cared for their
state. He made it his business to find oat the hands
who were able to give, and fit to receive, and to bring
them together. Those who were intrusted vrith the
distribution of charities, applied themselves very
much to him to recommend to them proper objects
of charity, which be did with great pmdence and
fidelity ; and then no wonder if those who needed
help applied themselves to him likewise.
He was active to introduce useful books into the
world, and to encourage the publishing of them, as
Dr. Manton's Works, to the fifth volume, to which
he prefixed a preface, and a very ingenious, hand-
some one it is. And also took a deal of pains to
famish libraries in Scotland, and in the private aca-
demies in England, with old books ; and to supply
young students, who were poor, with such books as
were proper for them : a great deal of money he laid
out himself, out of the little he had, and a great deal
more he procured from others, for this good purpose.
He knew what books were useful, and how to buy
them at the best hand, and by his activity herein,
many valuable pieces that otherwise would still
have lain buried in dost and cobwebs, have been
LIFE OF THE REV. MR. RICHARD STRETTON.
1089
sent into bands that are daily making good use of
them.
His pioos zeal herein extended itself beyond the
seas, as appears by the abstract of a letter which is
found among his papers, from that great and good
man. Monsieur Frank, Professor at Hall in Saxony,
wherein be acknowledges to have received the Poly-
glot Bible from Mr. Stretton, as a present to their
library there, and returns his most hearty thanks to
so good a benefactor.
He was very forward to encourage youths that he
saw or beard to be ingenious and well disposed, and
to assist them in their education for the ministry :
he kept up a correspondence for this purpose with
tlie universities of Scotland, and was instrumental
in sending many thither, and procuring assistance
there for some who needed it.
He buried his dear wife in the year 1695, and by
her he had left only one son living, who has been
many years useful in the ministry.
About the year 1707, the infirmities of age grew
npon bim, occasioned by a bad fall he had as he was
returning to his house, after preaching on a public
fast-day, in which exercise bo had exceeded his
strength ; yet he continued doing good to the last,
and the spirit was as willing as ever, even when the
flesh was weak, and not only weak, but much pained.
When he could scarce set one foot before another,
yet be would attend the lecture at Salters Hall, and
the meeting for charitable contributions, very sedu-
lously, though at a great distance from his house ;
and but a little before he died, when he was so weak
and ill that he could scarce mind any thing else,
yet he stirred up himself to give advice and direc-
tion in an affair of charity, wherein his assistance
had been much depended upon.
He kept up his public work, though he struggled
with much difficulty in it, till within ten weeks of
his death ; and often took notice of it with thank-
fulness to God, that though for some time before he
was confined to his house all the week, yet till May
4, 1712, he had strength on the Lord's day to go to
bis meeting-place and preach once, and administer
the Lord's supper every month.
In his last illness, he expressed a cheerful resig-
nation of himself to the will of God, an entire
dependence upon the grace of Christ, and a believ-
ing, comfortable expectation of the glory to be
revealed.
Some of his sayings in his weakness have been
mentioned in the foregoing sermon, and need not to
be repeated.
He finished his course, and fell asleep in the Lord,
on Thursday, July 3, 1712, and was buried the
Monday following in the burying-place in Bunhill-
fields. There the weary are at rest.
A SERMON
PREACHED UPON OCCASION OF
THE DEATH OF THE REV. DANIEL BURGESS,
MINISTER OF THE GOSPEL.
WITH A CONCISE ACCOUNT OF HIS LIFE.
2 Corinthians iv. 7.
But we have this treasure in earthen vessels , that the ex-
celUncy of the power may he of Gody and not of us.
Divine Providence has in the monrnful occasion
of this solemnity given os a sensible proof of the
truth contained in the former part of my text, that
we have the heavenly treasure in earthen vessels ; for
here is one of those vessels broken and laid by, by
which it appears to have been, though a strong one,
yet an earthen one. And now, O that divine grace
would, by its sanctifying quickening influences upon
all our hearts, verify the latter part of the text, and
give us a proof, that notwithstanding this, there is
an excellency of power going along with the gospel
of Christ, which depends not upon dying men, but
upon a living God ; and is mighty through him to the
pulling down of the strong holds of sin, and the
setting up of stronger for Christ, that he may divide
the spoil, and possess the throne in the soul ! And
if we have experience of this, that though faithful
ministers are removed one after another, yet the
Spirit of the Lord is not departed from us, it will be
our best support and comfort under all afflictions of
this kind ; for though our ministers have their
strength weakened in the way, and their days short-
ened, yet Jesus Christ is the same yesterday, to-day,
and for ever, the same to his church. They are
wearied and worn out, and are gone where the
weary are at rest ; but the everlasting Ood, even the
Lord, the Creator of the ends of the earth, fainteth
not, neither is weary ; so that, thanks be to God, still
we have the treasure, and if it be not our own fault,
may make it ours, though still we have it in earthen
vessels.
1. By the treasure here spoken of, it is plain we
are to understand the gospel of Christ, the glorioiu
gospel of the blessed God, in which is set before us,
and offered to us, the unsearchable riches of Christ
It is this treasure, which the apostle's heart was so
much upon, and so full of: this, which in the verse
before he had called Me liyht of the knomUdpe of
the glory of God, in the face of Jesus Christ. That
is the treasure which we Christians have, and glory
in. And a noble description it is of the everlasting
gospel which is preached to us, and professed bj us.
It is light : it is such a light as in the dawning of
the day of the creation shone out of darkness, when
the Almighty said. Let there be lights and was the
first-born of this visible world : it is such a light as
every morning shines out of the darkness df the
night, that, as the gospel did, it may take hold of
the ends of the earth, which is turned to it as clav
to the seal, Job xxxviii. 13, 14. What is more
bright and glorious than the light? what more pare?
what more self-evident? and what more welcome to
them who sit in darkness? Light is indeed a treasure,
and we have it from the Father of lights.
It recommends itself to those who would impiDve
their natural reason ; for it gives knowledge, sound
knowledge, useful knowledge, the knowledge of
duty, the knowledge of salvation by the remission
of sins ; a knowledge infinitely preferable to that
which the inquisitive part of mankind amused and
perplexed themselves within the Gentile philosophy,
which did but darken counsel by words without
knowledge. The light of joy, which the gospel brings,
results from the light of knowledge, and that is no
Christian devotion which has ignorance for the
mother of it.
It recommends itself likewise to those who vooid
improve their natural religion; for it gives the
knowledge of the glory of Go<U the founder and
A SERMON, &c.
1091
centre of all reiigtou ; it sets that glory before us, as the
object both of all oar adorations, and of all oar aims.
The heavens indeed declare the glory of God, bat
they show ns not how and which way we may glorify
him, much less be glorified with him: here, therefore,
where natural reason and religion both leave as at a
loss, the gospel of Christ takes as up, and leads us
on, shows us the glory of God shining in the face of
Christ, where it shines clearer, and stronger, and
brighter, and with more satisfaction, than it docs in
the face of the whole creation ; for it declares the
glory of God reconcilable to us, and accessible by
as, nay, and in Christ reconciling the world to him-
self, and taking a remnant of the children of men
into covenant and communion with himself through
a mediator ; in it life and immortality are brought
to light, are brought to hand. Such a knowledge as
this well deserves to be called a treasure, and it is
this treasure here spoken of.
2. By the earthen vessels here, it is plain we are to
understand the apostles and the ministers of the gos-
pel, here in their present state, while they are in the
body. We have this treasure lodged with us for the use
of others, whose bodies arc as earthen vessels. These
were the gifts Christ gave unto men when he ascend-
ed up on high ; (and valuable gifts indeed, if we con-
sider the treasure lodged in them ;) not only pro-
phets and apostles, but pastors and teachers, whose
office and business it is, to preach the glad tidings of
redemption, by the Redeemer's offering himself to
be a sacrifice for us, Brnd a Saviour to us.
The very same gospel that was preached by the
apostles and evangelists then, is preached by the
pastors and teachers still; only the business of the
first preachers of the gospel was to propagate it to
distant nations, to carry it from place to place, that
Christ might be known as salvation to the ends of the
earth. The business of. the pastors and teachers
since has been, rather to propagate it to succeeding
generations, to carry it from age to age, that the
name of Christ might endure for ever, and his throne
as the days of heaven. The former was intimated in
the command, Go, disciple all nations ; the latter in
the promise, jLo, I am with you always, with you and
your successors, even to the end of the world. Matt,
xxviii. 19,20.
Now those who are employed in this work are here
said to be earthen vessels ; we have it cv orfkuccvocc
tfccuf <n — in vessels made of shells of fishes, so the learn-
ed Dr. Hammond thinks it might be read ; the shells
of oysters, (which have their name from the word
here used,) and other the like, resemble our bodies,
in which our souls dwell as a fish in the shell, and
are fastened to them ; and he observes from Grotius,
that the Platonists making two bodies of a man ;
one roor^ inward, which the soul was immediately
lodged in, which they called "OxQfia ^ciic — ihe cha-
riot or vehicle of the soul, an aerial body ; the other,
4 A 2
which is terrestrial, more gross and carnal, which we
see and touch, they call O?pounvov, the word here
used, the shell of the soul. But he owns that the
word signifies likewise an earthen vessel which has
passed the fire, and is therefore brittle, and soon
broke, such as that earthen bottle which the prophet
broke for a sign before the ancients of the people,
Jer. xix. 10.
3. The force of the reason why God has been
pleased to put such a treasure in earthen vessels, is
also plain, that the excellency of the power may he,
that is, may appear to he, of God, and not of us. ** We
carry bodies about us'^ (so Dr. Hammond para-
phrases it) *' subject to all manner of oppositions,
pressures, and afllictions ; and this on purpose de-
signed by Ood also, that all the good success we have
in our apostleship may be imputed to Christ, and
not to us, as it would be if we came with any secu-
lar power or grandeur to plant the gospel.'' And a
very considerable proof it was of the divine origi-
nal of the gospel, that though the preachers were
not only destitute of all worldly advantages, but la-
boured under all imaginable disadvantages, yet it
made its way, gained its point, and did wonders,
which was an evidence that there was an excellency
of power above that of any creature going along
with it.
Three doctrines we may observe hence :
I. That the gospel of Christ is a treasure indeed,
and it is our unspeakable privilege that we have
that treasure.
II. Ministers are earthen vessels, in which this trea-
sure is put
III. That God has put the treasure into earthen ves-
sels, that all who are enriched by it may give him
the glory of it.
I. In having the gospel of Christ known and
owned among us, we have a treasure truly valuable,
nay, invaluable. It is our happiness as Christians,
that we have the gospel written to us in the Scrip-
tures, which are of divine inspiration, preached to
us by a ministry of divine institution, under the
direction of a divine warrant, and the influence of a
divine promise, and professed in the world by a
church called out of the world, and incorporated by
a divine charter.
We live in an age of infidelity, when, under colour
of opposing bigotry and enthusiasm, (two very detest-
able things,) the gospel of Christ is ridiculed and
run down, and set upon a level with the pagan theo-
logy : It is time for thee. Lord, to worh, when men
thus make void thy gospel; and it is time for us in
our places to appear in defence of that which is the
foundation of all our hopes, and the fountain of all
our joys, when it is thus virulently, thus violently, at-
tacked. It is pro aris etfoeis—for our God and our
country, that we contend, when we contend for the
faith once delivered to the saints, and for the common
1002
A SERMON ON THE DEATH OF
saUatioD, and therefore we oaght to contend ear-
nestly. Upright men are astonished to see such
sacred truths and laws treated with such contempt,
and the innocent cannot but stir up himself against
the hypocrite. When they speak slightly of the
gospel who hate its laws, and despise its comforts,
wc ought to speak honourably of it ; and how can
we speak more honourably of it than to call it, ^s
the text does, our treasure ? We know it, and be-
lieve it to be so, and that, in comparison of it, all
the learning and policy of this world is but trash and
trifle.
The gospel of Christ is indeed a treasure. For,
1. There is in it an abundance of that which is of
inestimable value. If the things themselves be truly
precious, and there be plenty of them, Iben we call
them treasure; and such things there are, and such
a fulness of them, in the gospel of Christ As the
merchandise and trade of this wisdom, so its stores
and treasures, are better than that of silver, or of fine
gold, or precious stones. The iopaz of Ethiopia
cannot equal them, the onyx, or the tapphire. Job
xxvui. 19.
There are treasures of wisdom and knowledge in
the truths which the gospel discovers to us, about
which the understanding finds the best employment,
the best entertainment. There are treasures of com-
fort and joy in the offers which the gospel makes us,
and the blessings it assures to all believers, in which
not only the necessities of the soul are well provided
for, but its desires abundantly satisfied, and its true
and lasting happiness inviolably secured. There is
a treasure of merit and righteousness in Christ, and
in his mediation, his sacrifice and intercession for
us ; a treasure of grace and strength in the Spirit,
and his operations on us ; a fulness of grace ^ grace
for grace, grace for all gracious exercises, which it
pleased the Father should dwell in Jesus Christ,
that thence we might receive.
These are things of value to the soul of man, and
which every soul puts a high value upon, that truly
desires to know and love its God, to serve him, en-
joy him, and be for ever happy in them : things
which angels themselves put such a value upon, that
they desire to look into them ; and which Christ him-
self put such a value upon, that he thought it worth
while to pour out his soul unto death to purchase
them for us, since they could not be obtained for
gold, nor could silver be weighed for the price of
them.
And there is an abundance of them, infinitely ex-
ceeding that of light in the sun, or water in the sea.
In Christ there is enough of that, of all that, which
our souls need ; enough for all, enough for each,
enough for you and me ; enough for as many as will
come and take of these waters of life. LorH, it is
• Rom. X. 8.
b Luke z. SI.
done as thou hast commanded, and yet there tt n
When God entered into covenant with Abraham.
(and it was the covenant of grace that he made with
him,) he engaged to be to him El-shaddai, a God
All-sufficient, Gen. xvii. 1. a God that is enoogb.
Justly therefore is that gospel which proclaims this
covenant called a treasure, for in the most Talaabie.
durable riches it infinitely exceeds the peculiar
treasures of kings and provinces. It is an inex-
haustible fountain of life and living waters ; it is a
bottomless treasure ; not a treasure in a chest, but a
treasure in a mine, continually searched into, bat
never wasted.
2. This is safely laid up for a perpetuity, and there-
fore it is a treasure. It is deposited in good hands,
whence we may draw from it, but cannot be deprived
of it ; it is hid treasure ; not hid from ic#, but hid for
us : it is a treasure under lock and key» and it is in
the hand of Christ that this key of David is. The
riches of Christ, which fill those treasures, are un-
searchable riches ; are such as eye hath not seen, nor
ear heard, nor can it enter into the heart of man tc
conceive.
It is hid in God, in his wisdom and counsel, and
that eternal purpose which he has purposed in him-
self, which can never be altered : it is hid in his
glorious perfections, which are all made over to
true believers for the constituting and ensaring of
their happiness by that all-comprehendingr article
of the New Covenant, / Ml he to them a God ; which
is treasure enough.
It is bid in Christ, and in his undertaking for us:
which contain all that we need as sinners, as God's
being to us a God, contain all we need as reasonable
creatures. He is the treasurer of this treasure, is in-
trusted, as Joseph was in Egypt, to dispose of it, as
he was to lay it up ; and in him it is safe. All the
promises of God, which are real treasures, and the
best securities, are in him yea and amen.
It is hid in the Scripture : there it may be found :
thence it may be fetched by faith acting on divine
revelation, assenting to it with application and re-
signation. It is in th^ parable a treasure hid in e
Jield, where it must be digged for ; and the Scrip-
ture is that field, which we must make oars, and
make use of, and then the treasure is ours. The
word is nigh us, and Christ in the word.* It is hid
from the wise and prudent ; ^ the worldly wise, who
look with contempt upon the field of the Scripture,
as Naaman upon the waters of Jordan, preferring
before them Abana and Pharpar, rivers of Damas-
cus ;^ leaving God's fields for a rock, and for the
snow of Lebanon, ** as the prophet speaks. Bat
it is hid for the humble and holy, the willing and
obedient ; they have an incontestable, indefeasible
title to it : in it they have a portion that is safe, which
« 2 Kings v. 13.
a Jer. xviit. ic
THE REV. MR. DANIEL BURGESS.
1093
neither moth nor rust can corrupt, nor thieves break
through and steal ;« a good part, which shall never
be taken away from them.'
It is a treasure ; for it is laid up for hereafter.
The balk of these riches is that which is reserved in
heaven for us ; r a glory that is to be revealed in
due time. It is a treasure, that will not only suit
the present exigences of the soul, but will last as
long as it lasts, and run parallel with its never-fail-
ing duration. It is an everlasting gospel that is
preached to us,'* that word of the Lord which rndares
for ever, when all the glory of man is withered as
the grass :* it is a treasure, which glorified saints
will be living plentifully and pleasantly upon to
eternity.
3. It is of universal use to us ; and therefore it is
a treasure. It is not only valaable in itself, but
every way suitable and serviceable to us. He who
has a treasure has that which answers all things ;^
and that the gospel does : it is accommodated to the
rase of our souls in all respects ; and the riches of
God's glory in Christ Jesus, will, as the apostle
speaks, supply all our need.^
In our contemplations, in our devotions, and in
our whole conversation in the world, the gospel of
Christ is of constant use to us, does that for us which
we need, and which nothing else could do for us.
We could have no acquaintance or communion with
God, but under the conduct and direction of the
gospel ; no comfortable enjoyment of ourselves, nor
peace in our own consciences, but upon gospel
grtends ; nor any sure rule of speaking and acting,
but that which the gospel furnishes us with in the
law of Christ; nor any powerful principle of well-
doing, but what is wrought by the Spirit of Christ.
It is a treasure of food for all those who hunger
and thirst after righteousness. It is mannas bread
from heaven ; not a pot of manna, but a cloud of
manna. The bread which the Son of man shall give,
is that which endures to eternal life, is the pledge of
iU and nourishes believing souls to it. It is a trea-
Kore of physic for diseased souls, that apply them-
selves to Christ as their physician ; and there is in
It a salve fcH every sore, a remedy for every malady.
And the universal cures which Christ wrought when
he was here upon earth, were an indication of that
inexhaustible fulness of healing virtue that there is
in the gospel of Christ ; as his feeding thousands
with a little food, was of the abundant nourishment
that there is in it to them who by faith live upon it,
to whom his flesh is meat indeed, and his blood
drink indeed.
It is a treasure of arms and ammunition for our
spiritual warfare ; a divine magazine, whence the
good soldiers of Jesus Christ may be furnished with
answers to every temptation, and with the whole
_„_^.^_^^_^_^_^_^_^_____^__^^^_,^_^_^,^_^^^_^.^,^_____^^_^_^_^____^_^__^_
• Blatt vi. 90. f Lake t. 49. r 1 Pet 1 4. h Rev. xiv. &
armour of God, with which they may not only secure
themselves, but resist and vanquish their spiritual
enemies, and become more than conquerors.
It is a treasure in the world ; it puts honour upon
it, and puts good into it. God's love to the world,
in sending his only-begotten Son, that through him
righteousness and life might be brought in where sin
and death had reigned, is the best treasure that ever
was in it, far exceeding the riches of the sea, or the
treasures hid in the sand. The enlarging of the
borders of the church, by the spreading of the gospel,
is called the riches of the world, the riches of the
Gentiles ; and those parts of the world that have the
gospel, have no reason to envy those who have the
gold, nor.should wish to change with them.
It is a treasure to any nation or people. Those
are truly rich among whom the word of Chrjst's
gospel has free course, and is glorified ; who have it
in its purity, power, and plenty ; and Christ in that
chariot going forth, and going on, conquering and
to conquer. As wisdom and knowledge are the sta-
bility of our times, so the fear of the Lord is our
treasure. Bibles and ministers are the wealth of a
nation ; the growth of Scripture knowledge, the in-
crease of the gifts and graces of ministers, their zeal
for Christ, and love to the souls of men, may be
reckoned the growth of a kingdom's wealth, of its
honour, and of its strength.
Let us bless God, that we of this nation, that you
of this city, have this treasure, and have it in such
abundance ; that the gospel of Christ is read, and
preached, and professed among us ; O that it were
more practised and lived up to ! The kingdom of
God among us is the treasure of our kingdom ; let
us see that we bring forth the fruits of it, that we
receive not the grace of God therein in vain, lest we
provoke him to take it from us, and give it to another
nation (for some where or other he will find a place
for it) that will make a better use of it. Dread the
loss of wisdom's merchandise, more than of any
trade ; of the liberty of the gospel, more than our
civil liberties ; and deprecate the threatening inun-
dations of atheism and popery, either of which will
rob us of this treasure.
It is a treasure in the heart of every true believer
who receives it, embraces it, and is delivered into
it, as into a mould. If the gospel of Christ has, as it
ought to have, the innermost and uppermost place
in our souls, if it command us, if it constrain us,
and so if we become interested in its promises and
privileges, we are rich, and increased with goods,
we are truly rich, rich toward God, rich in faith,
and heirs of the kingdom. And out of this good
treasure in the heart, a good man upon all occasions
brings forth good things, for his own use, and for
the service of others : as the good householder, so
1 I Pet i. 36.
k Eccl. X. 19.
1 Phil. Iv. 19.
1094
A SERMON ON THE DEATH OF
the good scribe, who is well instracted concerning
the glory of God, as it shines in the face of Jesus
Christ, from that treasury produces things new and
cldf to the glory of God's grace and truth.
Let us therefore get our hearts enriched with this
treasure, by a true and lively faith in Christ and his
gospel : we are wretchedly and miserably poor till
we do this ; and then, and not till then, we begin to
be wise for ourselves. There are many who, through
grace, can call God theirs in covenant, Christ theirs,
all the benefits of the New Testament theirs. Come,
O come, and cast in your lot among them ; receive
Christ Jesus the Lord, and give up yourselves to
him, to be ruled, and taught, and saved by him ;
and as you have received him, and resigned your-
selves to him, so walk in him ; and you have a trea-
sure which will be your heritage for ever, and in the
mean time may be the rejoicing of your heart
IL Ministers are earthen vessels in whom this
treasure is put. What is laid up in order to its being
used hereafter is laid up in some vessel or other,
where it may be ready when there is occasion for
it, or to which those who have occasion may have
recourse. Now the treasure of the gospel is com-
mitted to the preachers of it, as proclamations to the
messengers of the government, to be dispersed ; and
this is like putting a treasure into earthen vessels.
They are said to have this treasure, not only be-
cause they ought to have it, in their hearts them-
selves, firmly to believe it, and to abide under the
impressions and influences of it ; for how can they
expect to be instrumental in bringing others to the
belief and obedience of that which they do not
themselves believe and obey ? but because they have
the exhibiting and dispensing of it to others. They
have (as the Levites under the law) the charge of the
holy thingtf because if there were not some to whom
this charge were committed, that which is every
body's work would soon be nobody's work. The
ministers of Christ are said to be stewards of the
mysteries of God, and have the keys of the stores
committed to them, that they may give to each of the
household their portion of meat in due season ; it is
a dispensation, not a dominion, that is committed to
them. The gospel is said to be committed to their
trustf to the use and behoof of the church of God,
and all the members of it ; yet, blessed be God, not
excluding themselves: their concern, therefore, is
to pursue the trust, and to be faithful to it.
The preaching of the gospel is put into their
mouths, and they are like John Baptist, the voice of
one crying in the wilderness^ crying as to travellers in
a wilderness who have lost their way, and if not
called to, will wander endlessly ; and they ai-e but
the voice, God is the speaker. The applying of the
seals is put into their hands, the admitting senl, the
m Hev. xxii. I.
B I Cor. iii. 5.
confirming seal ; by which those are sacrameotallj
invested in the privileges of the gospel , who, by the
working of the Spirit on their hearts, are become
entitled to them : and thus they have the treasare.
1. They are but vessels^ that afford no more, no
other, than what is put into them, nor can give bot
just as they have received. God is the fountain of
light and life, and living waters, and all oor spring
are in him: they are as all other creatures are.
(angels themselves not excepted,) that, and all that,
and that only, that God makes them to be. It is
Christ who is the fountain of gardens^ Cant. iv. 15.
they are but cisterns : it is the commandment that is
the lamp, and the law is light ; they are but as can-
dlesticks in which this light is set up, and by which
it is held forth.
Ministers must remember this, and religioasly
adhere to their instructions ; and as they mudt dare
to declare the whole counsel of God, so they must
not dare to declare any thing else under the name
and shadow of that ; but must be able to say, we
have received from the Lard that which we have de-
livered unto you; for a man can receive nothing
which he can depend upon himself, or recommend
to others with any assurance, unless it be given him
from above. Yon like not the liquor that tastes of
the vessel ; nor will a gracious soul relish the doc-
trine that is of man, and by man. It is the pwr
river of water of life, clear as crystal, which proceeds
out of the throne of God and the Lamb,^ that waters
the New Jerusalem, and makes it glad.
People must remember this, and not expect ^gf
more from their ministers than from Ycssels: we
have a gospel to preach, not a gospel to make : we
can but declare the grace of God, we cannot bestow
that grace ; and therefore why look ye at us, as if
we could speak to the heart? What is Paul, or
what is Apollos ?" They are but ministers, not mas-
ters ; they can but prophesy upon dry bones, but to
no purpose, unless a spirit of life from God enters
into them ; they are but like Gehazi with Elisha's
sUfi*, or Elisha with Elijah's mantle ; it is the Lord
God of both who must do the work.
2. They are but earthen vessels. It was agreeable
enough to the external glory of the Old-Testament
dispensation, that the lights of the sanctuary should
be put into golden candlesticks, of pure gold ; bot
the glory of the New Testament being spiritual, the
exhibiting of the light of that is in earthen lamps,
like Epictetus's. Some think here is an allusion to
Gideon's soldiers, who, advancing to battle in the
night, took lamps in their earthen pitchers, with the
glaring light of which, upon breaking the pitchers,
the enemy was terrified, and so discomfited.* By
such unlikely methods is Christ's cause carried on,
and yet is victorious.
• Jttdg. vii. 16.
THE REV. MR. DANIEL BURGESS.
1005
ILiet as see why the ministers of the gospel are here
compared to earthen vessels.
(1.) They are made of the same mould with other
people. A II the children of men are earthen vessels :
the body is the vessel of the seal, and it is of the
earth, earthy ; and ministers are partakers of flesh
and blood, as other men are, hewn oat of the same
rock, and digged oat of the same hole of the pit.
God has not sent us his gospel by those raessen-
g^ers of bis who are spirits, and a flame of fire, but by
sach as have bodies, and are clods of clay, and worms
of the earth J as those are to whom they are sent : they
are to yoo in God's stead indeed, and their embassy
is high and hononrable ; but, as Elihu speaks, they
also are formed out of the clay ; and God, in com-
passion to us, chooses to speak to us by men like our-
selves, because their terrors shall not make us afraid,
as those of angels would, if God should send his
errands to ns by them ; nor shall their hand he heavy
upon 111.
St. Paul has an earthly house, which he expects
tbe dissolution of, and finds already in the dissolv-
ing ; and St. Peter a tabernacle, which he knows lie
must shortly pot off, though they were both great
apostles, and one of them had been in the third
heavens^ and the other in the holy mount. And it is
not only an honour put upon the human nature, that
God is pleased to commit the ministry of reconcili-
ation to those of that nature, but an encouraging
token of God's favour and good-will to us, and an
evidence to us that he is in earnest in the embassy
of peace ; for if the Lord had been pleased to kill
us, he would not have showed us such things as these,
much less would he have showed them us by those
who are our bone and our flesh, who belong to that
world which he has justly a quarrel with.
We are not only children of men, as you are, but
we are by nature (blessed Paul puts himself into the
number) children of wrath, even as others, guilty
and corrupt, and as certainly ruined and undone,
without a Saviour, as any of you. We are making
tbe same complaints that you are, and groaning
under tbe same burthens. We have the same need of
the merit of Christ for our justification, and of his
Spirit for oar sanctification, that you have. We will
never lay any other yoke upon your necks, but what
we desire to submit our own to ; nor wish you to
embark for another world in any other vessel, but
what we desire to venture ourselves and our own
salvation in. We woald deal for yoar souls as for our
own ; for your ease is ours ; and therefore the priests
were taken from among men, that they might deal
tenderly with men, Heb. v. 1, 2.
(2.) They are oftentimes, in respect of their out-
ward condition, mean and low, and of small account,
as earthen vessels are ; not only men, but men of low
pJa<^. vl. lb.
q Acts iv. 13.
r GaLli. 11,13.
degree, sons of earthy as the Hebrew phrase is. Their
family, perhaps, like Gideon's, poor in Manasseh,
and they the least in their father's house,p who have
nothing distinguishing in their extraction or parent-
age, their birth or education ; they have reason to
rejoice (as Christ tells his disciples) that their names
are written in heaven^ but they must never expect to
have a name like the names of the great ones of the
earth.
The first preachers of the gospel were poor fisher-
men, earthen vessels indeed, bred up to tbe sea, and
before they were intrusted with this treasure, were
unlearned and ignorant meu.<i Christ's kingdom
not being of this world, he did not make use of the
princes of this world, not men of honours and estates,
not their learning or politics ; but as the poor re-
ceived the gospel, so the poor preached it.
And still they are not many mighty, not many no-
ble, who are called to this work ; it is honourable
enough itself, and needs not borrow any additional
lustre from the glory of this world, which God would
thus put contempt upon, and give more abundant
honour to that part which lacked, as the apostle
speaks with reference to the dispensing of spiritual
gifts. The poor in the world arc often made rich in
faith, rich in tbe gospel treasure.
(3.) They are subject to many infirmities, to like
passions as other mei^ and upon that account they
are earthen vessels; they have their faults, their
flaws, their blemishes, as earthen vessels have. John
Baptist takes notice of it, that it is Christ only, who
Cometh from heaven, and is above all, who is per-
fectly pure and spotless ; but he that is of the earth,
is earthly, and speaheth of the earth : the treasure is
wisdom from above, it is all heavenly and divine ;
but the vessel in which it is put, has too much in it
of the wisdom from beneath, for it is earthen, and
savours of its original.
God has chosen not only the weak, but the foolish,
things of the world, by them to carry on his cause,
and by them to carry it at last. The law made men
priests who had infirmity, and so does the gospel too.
Jonah was a prophet of the Lord, and yet peevish
and passionate, and often out of temper: Elijah
himself was so. St. Peter at Antioch was to be
blamed, when he went in with Barnabas into a
piece of dissimulation ;' and I doubt St. Paul at
Antioch was not altogether to be justified, when he
fell out with Barnabas in a heat of contention.*
There were those who preached Christ, even of envy
and strife ; and many who sought their own things
more than the things of Christ;' and yet, as long as
they preached Christ, and held forth the gospel trea-
sure, St. Paul rejoiced ^ in it. He was a great apos-
tle, who put himself in, when he said. If we say we
have no sin, we deceive ourselves.
• Acts XT. 39.
(PhU.il. 21.
« Phil. i. 15, 18.
1096
A SERMON ON THE DEATH OF
Ministers are men, and therefore it cannot be
thought they do what they do by their own power ;
they are sinful men, and therefore cannot be thought
to do it by their own holiness. They are pressing
toward perfection, but they have not yet attained ;
they own they have not, they own it to you, and de-
sire you will not think the worse of the treasure that
is put into their hands, for any mistake or defect of
theirs in other things : you may see a divine excel-
lency in it, though you see much human infirmity in
the ves el that keeps it. Bear with them then, and
be not severe in judging them, whom you have so
often heard going before you in judging themselves.
4. They are made of difierent sorts of earth, as
earthen vessels are ; all of the same nature, but not
all of the same natural constitution. The bodies of
some are of a stronger make, and more cut out for
labour, while others are feeble, and soon foiled.
Qtdet meliore lutofinxit pracordia Titan — Some have
souls that seem to he made of finer mould than others ;
the capacities of their minds more elevated and en-
larged ; while others, who yet have their hearts up-
right with God, in comparison with them, are but
babes in understanding.
But those of the finest mould, even the china
vessels, are but earthen ones ; the head and the eye
in it are made of the same earth with the rest of the
body ; and those who are of a coarser mould, yet
may as efiectually answer the end in keeping the
treasure, as those of the finest composition. The
living creature in EzekiePs vision, that had the face
of an ox, did as good service in his place, as that
which had the face of an eagle.^ Therefore let not
those of eminent gifts be puffed up, they are but
eaithen vessels ; nor let those of meaner abilities be
cast down or discouraged, God can make them who
seem poor, yet to enrich many.
A great deal of difference there is likewise be-
tween some and others of those earthen vessels, in
respect of natural temper: some are more bold,
others more timorous : some more warm and eager,
others more soft and gentle. I remember Gregory,
in his book de pastorali cnrA — on pastoral care^ ob-
serves, that St. Paul, writing to Timothy, bids him
not strive, but be gentle to all men, and to reprove
with all lonff-suffering ; but, writing to Titus, he bids
him rebuke sharply, and reprove with all authority ;
for which he gives this reason : *' Titus was a man
of a mild disposition, and needed a spur; Timothy
more sanguine, and needed a bridle.'' Some are of
a sorrowful spirit, reserved, and inclined to melan-
choly ; and that is turned to their reproach, as it was
to David's, when he wept and chastened his soul
with fasting, Ps. Ixix. 10. and to John Baptist's,
who, because he came neither eating nor drinking,
not conversing so familiarly with the world as others
w Ezek. i. 10. X laa. xxviil. 10. P^ UlMsoriam nt^Anvtv vtrka
fnfkfttanm nhtannani. Orot.
did, they said. He hat a devil^ he is a erased, dis-
tracted man. Others are of a cheerfal apirit, and
jocular sometimes, and that shall be made a blemish
in their character ; as, because Christ came eating
and drinking, they called him a gluttonous mmuj and
a wine-bibber, a/riend of publicans ond sinners.
So likewise, as to the manner of exhibiting and
dispensing the treasure, there is a great variety of
gifts: Apollos is an eloquent man; bat PauF^
speech is contemptible, (2 Cor. x. 10.) yet bis letters
are powerful. Even among the inspired writers
there is a great variety of phrase and diction, raacb
more among the other earthen vessels, that are left
more to themselves. And all these, as far as tbej
have an aptitude to edify some or other, either the
learned or the unlearned, are wrought by one and
the self-same spirit; and yet by men of corrupt
minds, both the one and the other are exposed to
contempt. He who delivers his message, as St. Paul
did, in tears, is ridiculed as a whining preacher:
he who delivers it now and then with a pleasing,
surprising turn, is ridiculed as a facetious one ; as
Isaiah was bantered for saying. Precept must be upon
precept, precept upon precept, line upon line, Une upon
line,* which in the original is a jingle of words, Tsof
betsaf, haf behaf ; and this made a song of, r. 13.
The word of the Lord was unto them, precept upom
precept. Jeremiah is jeered for saying. The burthen
of the word of the Lord ; and they said of Ezekiel.
Doth he not speah parables? and yet, after all, laid
to their charge a thousand things which they knew
not : but wisdom is, and will be, justified of all her
children.
(5.) They are of different shapes and sizes, as
earthen vessels, and vessels of shells, osed to be ;
notwithstanding which they may all receive and
keep safe, and minister the treasure, according to
their different capacities. While they hold the foan-
dation, Christ, and him crucified, and the truth as
it is in Jesus, yet in matters of lesser moment, that
do not so immediately affect the treasure, there may
be a great variety of sentiments, and of practice
accordingly.
It was so in the apostle's times : One believes he
may eat all things, another, who is weah, eats herbs :
one esteems one day above another, another esteems
every day aliheJ Both cannot be in the right : yet
the apostle interposes not his apostolic authority in
the matter to determine it either one way or other ;
but rather chooses to give a rule, which would be
of lasting use to the church, in all differences of
that kind, when apostolic authority should cease ;
and that is, each to practise according to their sen>
timent, with true devotion to God, giving him thanks,
and with true charity toward their brethren ; not im-
posing upon them their own sentiments, no, nor so
f Rom. xlv. s, 6.
THE REV. MR. DANIEL BURGESS.
1097
uch as j adding and censnring theirs, or judging
id despising them for practising according to them ;
lat both sides may reserve their zeal for the weigh-
er matters of the law and gospel, faith in Christ,
id holiness of heart and life.
(6.) They are all what God, the great potter,
takes them ; for if tJiey are earthen vessels, they
'6 in his hand, as the clay in the hand of the potter,
ho has a sovereign power over them ; and it is not
I be asked. Why hath he made them thus ? The wise
od knows what he designs men for, and what use
e will make of them, and fashions their hearts ac-
[>rdingly : Before I farmed thee in the belly, says
rod to the prophet, / hnew thee, and knew what
srvice I would employ thee in, and formed thee
ccordingly, fitted thee to be a weeping prophet in
alamitous times.' As God intrusts talents with his
errants according to the ability^ he has given them,
0 be gives them ability according to the talents he
iesigns to intrust them with.
Therefore we ought not to envy the gifts of those
Fbo excel and eclipse us ; for may not God do what
le will with his own? Nor should we be discouraged,
hoagb our capacity be small, our faculties weak,
md the sphere of our activity low and narrow ; if
le be faithful in the little we are intrusted with, and
iili^ent to improve it, it may be our comfort, that it
s the place which God has seen fit to put us in ;
md where he has given but one talent, he expects
the improvement but of one, for he is not a hard
Master.
(7.) They are all vessels of use and service in the
family, though they are but earthen ones. The apostle
ohserres, that in a great house, there are not only
vessels of gold and silver, (the angels who are God's
ministers in the upper world, and employed in this,
are vessels of gold and silver, vessels of honour,)
hot there are also vessels of wood and earth, which
are comparatively vessels of dishonour :^ but it does
not therefore follow, that they are no part of the
farniture of God^s house: If the feet shall say^^Be-
taute I am not the hand, or the ear shall say. Because
1 em not the eye, I am not of the body, is it therefore
Mt of the body?^ God knows how to make use even
of earthen vessels, how to make them truly beautiful
and valuable, by putting a treasure into them, which
may be and must be received from them, and use
made of it.
(8.) They are oftentimes despised and trampled
upon hy men, notwithstanding the honour God has
put QpoD them, and are thrown by as despised broken
▼essels, and vessels in which is no pleasure. So
tbis similitude of the earthen vessels is explained
here, in the following verses; where the apostle
shows, that he called himself and his fellow-apostles
earthen vessels, because they were troubled on every
•Jer.i. A. • Matt XXV. 15.
e I Cor. xii. I&, 16.
b 3 Tim. ii. 20.
a I Cor. xii. 8-10.
side, perplexed, persecuted, and cast down i^ and be-
cause they past by so much dishonour and evil report
as deceivers, and unknown, though they were true
and well known.*
It has often been the lot of some of the most faith-
ful, useful ministers of Christ, to be loaded with
reproach and calumny, to be exceedingly filled with
the scorning of them who are at ease, and the con-
tempt of the proud, and to have all manner of evil
said against them falsely. Thus the precious sons
of Zion, comparable to fine gold, and every way
preferable, have been esteemed as earthen pitchers,
the work of the hands of the potter. ^ Our Lord
Jesus himself was one whom men despised, whom
the nation abhorred,' and the disciple is not better than
his Lord; and Satan finds his account in it, for by
casting dirt upon the earthen vessels, he prejudices
the minds of people against the treasure that is put
into them, " But " (as I remember Archbishop
Tillotson somewhere expresses it) '* it is no dis-
paragement to be laughed at, but to deserve to be
so ; nor ought we to think the worse of the food at
Christ's table, because it is not served up in plate,
but in earthen vessels."
(9.) They are frail, and mortal, and dying, and
upon that account they are earthen vessels. Thus
the apostle explains it here. We which live are always
delivered unto death. They are dying daily, and yet
this is so far from being any allay to the rejoicing
which they have in Christ Jesus our Lord, that the
apostle protests the truth of it by that rejoicing, as
a thing of unshaken certainty. These earthen ves-
sels are soon broke, and return to their earth ; they
most needs die, and are as water spilt upon the
ground, which cannot be gathered up again ; but,
blessed be God, the treasure in them is not so: the
word of the Lord abides, but the prophets do not
live for ever."*
They are worn out with their labours ; and as they
spend, they are spent, in the service of Christ and
souls. They are subject to the same decays of
nature, the same distempers of body and mind, the
same accidents, and the same infirmities of age, as
others : they are cisterns at the best, and will shortly
be broken cisterns; flowers at the best, and will
shortly be withered flowers. I have said ye are gods
but ye shall die like men, for ye are earthen vessels.
Ministers are workmen, and they shall accomplish
as a hireling their day ; and having patiently borne
the burthen and heat of it, shall be called in by the
shadows of the evening to receive their penny, and
enter into their rest: they are watchmen, and when
they have staid their time shall be relieved ; they are
soldiers, and their warfare will shortly be accom-
plished; witnesses, and their testimony will be
finished ; they are Christ's ambassadors, and will be
1 1 Cor. vi. 8, 0.
r Isa. xlix. 7.
f Lam. Iv. 2.
h Zecb. i. &
1098
A SERMON ON THE DEATH OF
recalled, and an exchange made. This ia not the
world that ministers and people are to be together
in. O that the one in preaching, the other in hear-
ing, and both in praying, would look upon them-
selves and one another as dying! that what their
hands find to do therein, they may do with all their
might!
III. God has pat the treasure of the gospel into
earthen vessels, that the divine power which goes
along with the gospel may be so much the more
glorified. The great design of the everlasting gospel,
is to bring men to fear God, and give glory to him ;
and that he may be the more glorified, those are
employed in propagating it, who were least likely
for such a purpose, that his strength may be mani-
fested in the weakness of the instruments. He
ordains strength out of the mouth of babes and
sucklings, that thereby he may perfect praise ; as if
this were the perfection of the divine praise, not only
to help the weak, but to employ the weak. And he
chooses to make use of such, to confound the wis-
dom of this world, and that he who glories, may
glory in the Lord, and give glory to him.
There was an excellency of power going along
with the apostles, which appeared to be of God, and
not of themselves.
1. To strengthen them for the work they were
employed in ; to preach down Judaism and pagan-
ism, and to preach up the kingdom of a crucified
Jesus, was a service that required a far greater
strength, both of judgment and resolution, than the
apostles had of themselves ; so that if they had not
been full of power by the Spirit of the Lord of hostS)
they could never have spoken, as they did, with that
wisdom, which all their adversaries were not able
to gainsay or resist ; oould never have made such
vigorous attacks upon the devil's kingdom, nor have
gathered in such a large harvest of souls to Jesus
Christ. They were in labours more abundant, and
yety like their Master, did not fail nor were discou-
raged ; for though they knew and owned that they
were not sufficient of themselves for such a service,
yet they found their suflBciency was of God, and
they could do all things through Christ strengthen-
ing them.
2. To support them under the hardships that were
put upon them. Therefore God chose the service of
such men as were despised, that he might magnify
his own power in keeping the spirit he had made,
and made fit for his own use, from failing before
him. One would wonder how the apostles kept np
their spirits ; it was not by any power of their own,
but underneath them were the everlasting arms ;
and when they were pressed out of meaeure^ above
strength, so that they despaired of life, yet they did
not faint, being born up by the power of a God who
i CoL f. 11.
k Rom. XV. 18.
1 2 Cor. X. 4, &.
raises the dead. Then it was, that Cbrist^s strength
was made perfect in St. Paul's weakness, when ht
was enabled not only to bear reproaches, and perse-
cutions, and afflictions for Christ, and to say, None of
these things move me, but to rejoice that he was
counted worthy to suffer shame for Christ; to glory
in these tribulations, and even to take pleasure in
them. Let it never be said, it was by any power of
their own, that the apostles were enabled to bear the
shame so boldly^ and sorrow so cheerfully, and to
die daily, and yet live pleasantly ; no, it was ac-
cording to Christ's glorious power, and by his might,
that they were thus strengthened unto all patience
and long-suffeiing with joyfulness.*
3. To give them success in that great work to which
they were called. The world was to be enlightened
with the lamps, and enriched with the treasure, that
was lodged in these earthen vessels. By their agency
the kingdom of the Redeemer was to be set ap upon
the ruins of the devil's kingdom, the stream of the
world was to be turned, the sea must be made to fly,
and Jordan must be driven back : this work must
be done ; and therefore such earthen vessels shall
be made use of in the doing of it, that it may ap-
pear, that the victorious power that does it, is not
that of the apostles, but that it is a divine power ; it
is not what they have wrought, but what God has
wrought by them to make the Gentiles obedient ;^
it is mighty through God, to the casting down of
imaginations,* and the captivating of high thoughts.
The gospel of Christ is the power of God to salva-
tion,"* and in that, as in his chariot, the exalted Re-
deemer goes forth conquering, and to conquer."
O the wonderful achievements of the gospel ! the
trophies of its victory over the powers of darkness 1
the numerous instances of its convincing, convert-
ing, sanctifying power ! How many sinful hearts
have by it been made to tremble, and how many gra-
cious souls to triumph ! Had the preachers of it
been princes or politicians, had they been philoso-
phers or orators, this success would have been attri-
buted to them ; but when they are such despicable
men, and so despised, men who, like their Master,
were of no reputation, it must be owned, that there-
fore so many are brought to believe their report, be-
cause the arm of the Lord is revealed to them.
Now, for the application of this,
I. Let us see how this Scripture is this day fulfil-
led, in the removal of the master of this assembly
from its head. The gospel treasure was faithfully
dispensed here ; but hereby it appears to have been
put into an earthen vessel, that the vessel is broke,
and is returned to the earth out of which it was
taken. We are here bewailing the death of a minis-
ter of Christ, who was intrusted with the gospel trea-
sure, was enriched with spiritual gifts, and has been
Rom. 1. 16.
■ Rev. vi. %
THE REV. MR. DANIEL BURGESS.
I09P
in his day iostrnmental, tfa rough the grace of Ood,
to make many rich. But he has finished his coarse.
My personal acquaintance with him was small,
and therefore I wished, and laboured, that this ser-
vice had been put into the hands of some other per-
son, every way better able to do him justice ; but
since it is thrust into my hands, I think I need not
study to do any other honour to his memory, than to
take notice of the honour God has done to bis minis-
try, in blessing it to the conversion and edification
of many precious souls ; which I find there are mul-
titudes ready to bear their testimony to ; who, though
they have had many instructors in Christ, have call-
ed him their spiritual father ; for under his preach-
ing, the grace of God has turned them from darkness
to light, and from the power of Satan unto God ; and
those who have been effectually called, he has been
many ways instrumental to build up in their most
holy faith. And this I know, there were many very
judicious Christians, and who had spiritual senses
exercised to discern things that differ, to whom his
praying and preaching were both very acceptable
and very serviceable, and who sat down under his
shadow with delight ; yet none more mindful than
he, that he was an earthen vessel. An instance of
which comes to my thoughts ; I once saw a letter
from him, to which, instead of his name, he sub-
scribed himself" dust and ashes." Now if those who
have obtained mercy of the Lord to be faithful, are
to be esteemed very highly in love for their work's
sake, much more are they to be so esteemed, who
have obtained this further mercy, to be successful
for the sake of the fruit of their labours.
Two things he was an eminent example of:
(I.) Great industry and courage in his work, while
his health and strength were continued to him. It
is a great blessing to any man to have a good consti-
tution of body, and especially to a minister, and is
a great talent, that must be accounted for. Such a
one he had, and made a good use of it ; for he la-
boured more abundantly, on Lord's days, on week
days, in season^ and out ofteason^ and was in his ele-
ment when he was in his work. He took pains in pre-
paring what he preached, and then took pains in de-
livering it, and did not think that either one would
excuse the other; either that if a sermon was well
studied, it was no matter how dully and carelessly it
was preached ; or that if it were preached with liveli-
ness, it was no matter how slight and superficial the
preparation was : no, he knew, that they who are
made fishers of men, have need to mind their busi-
ness, both when they are fishing, and when they are
mending their nets.
You who knew fully his doctrine and manner of life,
remember with what unwearied vigour he went on in
his work for many years ; how he wont from strength
o Pb. xxiii. 4.
to strength, and his bow was renewed in his hand ;
with what courage and holy contempt he looked upon
the reproach of men, and their revilings, and like
the prophet, set his face at a flinty for the advancing of
serious godliness. And he found that in waiting
on the Lord he renewcl his strength, and therefore
would not hearken to those who suggested. Master,
spare thyself. Those who nre enabled to do thus
have reason to be thankful ; while those who are not
may yet be very useful, and ought not to be discou-
raged, since God requires, and will accept and
bless, according to what a man has, and not accord-
ing to what he has not. So much was his heart upon
his work, that he complained of being too much hin-
dered in needed and desired ministrations, in which
he would willingly give his pains, as that which was
a great grief and burthen to him, I have reason to
think, that which at length sunk his spirits, and
broke his strength, was not so much his working as
his not working.
(2.) Great cheerfulness and holy confidence, when
he saw the day of death approaching. Many who
are very gay and pleasant while they are well, and
in health, when they come to be sick, when painful
threatening distempers grow upon them, when they
find death working in them, and that they are already
taken into the custody of its messengers, how are
they cast down, and how is their countenance fallen !
But it was not so with him : the cheerfulness of his
spirit being founded on a good basis, continued to the
last, and he walked through the valley of the sha-
dow of death, as one who even there feared no evi!.<*
He looked back with comfort upon all the way in
which the Lord his God had led him in this wilder-
ness,p and encouraged his family to trust in God and
his providence, from the experience which he had
had of God's goodness to him, and particularly in
the abundant kindnesses he received from his
friends, now in his last illness, which he had a very
grateful sense of, and for which he gave thanks to
God.
He looked forward with comfort upon a blessed
state on the other side death. When he found na-
ture sensibly decaying, he said to some of his friends,
'* Well, if God has any more work for me to do, he
can repair these decays, and will do it ; and if not,
blessed be God, I have a good home to go to, and
this is a good time to go home."
A little before be died, he said to those about him,
he had four props, which he staid himself upon, and
that he found them firm, and they did not sink under
him when he leaned on them : 1. ''The incarnation
of Christ, and his taking our nature upon him.'' 2.
*' His oblation of himself a sacrifice for our sins/'
3. " His resurrection from the dead for our justifica-
tion." And, 4. " The intercession which he ever lives
P Deut. viii. %
nod
A SERMON ON THE DEATH OF
to make for all that come to God by him." These he
resolved to rest opon. Tbas to him to live was
Christ, and to die gain. Christ was all in all to him.
Thus, thus he ventured into the invisible world,
thus embarked for eternity in the never-failing vessel
of Christ's mediation, as a poor sinner in the arms
of an alUsufficient Saviour : and it is the excellency
of our holy religion, that it furnishes us with living
comforts in dying moments, and enables us to tri-
umph over death and the grave, as those who through
Christ are more than conquerors.
2. Let us see what improvement we may make of
the truth contained in this text, and confirmed by
this providence, that we have the gospel treasure in
earthen vessels.
(1.) It may be many ways instructive to us who
are ministers, and may remind us of our duty.
[1.] Are we earthen vessels ? Then we have reason
to be very humble, and low in our own eyes, and to
take great care that we never think of ourselves
above what is meet, but always think soberly. Let
us watch over our own spirits, that we harbour not
any conceit of ourselves, or confidence in ourselves,
or contempt of our brethren, remembering what we
are. We are but vessels, and have nothing that is
valuable but what we have received, and are in-
trusted with ; and if we have received it, and re-
ceived it but in trust, why then do we boast 7^ or
what have we to boast of? We are no more, no
better, that what the free grace of God makes us
every day.
We are of the earth, and therefore it becomes
us to abase ourselves before God, and to put our
mouth in the dust, and acknowledge ourselves un-
worthy to speak to, or speak from, the Lord of glory.'
We are of the same mould with others, and therefore
ought to condescend to the meanest of the flock of
Christ for their good ; and to be so far from lording
ii over God*s heritage^ as to make ourselves the ser-
vants of all, as being less than the least of all saints,
and the meanest creatures that ever called God Fa-
ther.
[2.] Are we earthen vessels ? Then let us not be
indulgent of our bodies, nor of their ease, or appe-
tites. What needs so much ado about an earthen
vessel, when after all our care and pains about it
we cannot alter the property of it, but brittle it is
still, and must inevitably be broken after a while.
Let not this earthen vessel be enshrined, and made
an idol of, nor the belly made a god of; but let it
know its place, let it be kept under, and brought
into subjection,* and kept employed as a servant to
the soul in the service of God: our principal care
must be about the treasure, duly to dispense that,
and about the vessel, only in order thereunto. We
then, indeed, make much of our bodies, it is the
4 I Cor iv. 7. r Gen. xviil. 97. t ] Cor. \x. 37.
t I Thesft. iv. 4. o i Sani. Ii. 17.
most we can make of them, when we make ase of
them as instruments of righteousness to God's ho-
nour.
[3.] Are we earthen vessels ? Then let us not be
empty vessels. A vessel of gold or silver is of con-
siderable value, though it be empty ; but an earthen
vessel, if empty, is good for little, but is thrown
among the lumber. Let us get 5ur hearts replenish-
ed with the gospel-treasure, with sanctifying ^race
for our own benefit, and with spiritual gifts for the
benefit of others. Let us be filled with the knowledge
of God and Jesus Christ, filled with the Scriptures,
filled with devout affections and holy dispositions,
that we may be thoroughly furnished for every good
word and work ; and, in order hereunto, let as give
attendance to reading, to meditation ; and, as long
as we live, be still improving and adding to our stock,
that we may bring forth things new as well as old ;
and it may appear, though we are still spending, w^e
have still, by the blessing of God on our stadies,
fresh supplies.
[4.] Are we earthen vessels ? Then let ns be clean
vessels. It is enough, that as earthen we are mean
by nature, we cannot help that, but let us not make
ourselves vile by sin. Let us possess these earthen
vessels in sanctification and honour,^ as temples of
the Holy Ghost, which it is sacrilege to pollute: the
bodies of all Christians are so, much more the bo-
dies of ministers, with whom the gospel treasure is
lodged, who are therefore concerned to keep them-
selves unspotted from the world and the flesh, lest
if, like £li*s sons, they make themselves vile, they
make even the sacrifices of the Lord to be abhorred,*^
as good food is in a dirty vessel. If they must be
clean who bear the vessels of the Lord,* much more
must they be so who are themselves his vessels. Let
our conversation be with all purity,^ nor let any blot
of any kind cleave to our hands : let as carefully
avoid filthy lucre, and every filthy lust, every thing
that looks like it, and leads to it. And since it is
our business to compass God's altar," let as, with
the priests under the law, frequently wash in the
gospel laver. Lord, not my feet onlg, but also my
hands, and my head^' and my heart.
[5.] Are we earthen vessels ? Then let us take heed
of dashing one against another ; for nothing can be
of more fatal consequence than that to earthen
vessels, no, nor to the treasure that is deposited in
them. It is not only the duty of ministers, in con-
formity to the design of their ministry, to be at peace
among themselves, but it is their interest ; for if they
clash with one another, both sides are in danger of
being broken : no better can come of it, when the
jiotsherds strive with the potsherds of the earth,* They
who think, because they are stronger vessels they can
crush the weaker, should remember they are still
T Isa in. II. w 1 Tim. v 9 « Pa. xxvi. &
J John xlil. 9. B Isa. xW. a
THE REV. MR. DANIEL BURGESS.
1101
bat earthen ones, and it may prove a crash to them-
selves.
What if some, according to the light God has
given them, stand op for a Christian liberty, in those
things wherein others, according to the light God
has given them, yield a Christian obedience, since
there are those on both sides who do it unto the Lord,
and give God thanks,^ why should thev judge or set
at nought each other? They are both earthen vessels,
that have their infirmities, and seeing through a glass
darkly, may be mistaken ;^ why should they not
bear with one another, strengthen the hands of one
another, since they both are intrusted with that trea-
sure which comiitt not in meats and drinki, but in
riffhteousneu and peace, and joy in the Holy Ghott,^
Let us therefore study the things which make for
peace, and unite our zeal against popery, that com-
mon enemy ; for if God, for our sins, should suffer
that to prevail against us, it will be a rod of iron to
break in pieces all these potter's vessels : and we
cannot do it better service, than to quarrel among
ourselves ; for if we bite and devour one another,
we shall soon be consumed one of another,^ at least
so far as to become an easy prey to that great
devourer.
[6.] Are we earthen vessels? Then let us bear
contempt and reproach with patience, and not think
it strange, or fret at it. It would contribute very
much to the quiet and repose of our own minds, if
we could but learn epemere te epemi, — io despite
hein^ despised, and not to be disturbed or moved oy
it Now those who overvalue themselves, cannot
easily bear to be undervalued by others ; let us
therefore, not only by keeping a good conscience,
have this to say, to those who think and speak ill of
us, that it is false and unjust, and our hearts con-
demn us not ; but by keeping the grace of humility
in its strength and exercise, have this to say, to
those who think and speak slightly of us, that they
cannot have a meaner opinion of us than we have of
ourselves, nor lay us lower before men, than we lay
ourselves every day before God. What else can
earthen vessels expect, but to be despised and thrown
under foot ? Let us make sure the honour that comes
from God, and then reckon it a very small thing to
be judged of man's judgment.*
[7.] Are we earthen vessels? Then let us often
think of being broken and laid aside, and prepare
accordingly. We are in use for a while, and it is
our honour and delight to be employed in the ser-
vice of Christ and souls. But what is our strength,
that we should hope to be long thus employed?
And wkat is onr end, that we should expect to pro-
long our life f Is our strength the strength of stones ?
or is our flesh of brass .*' No, we are earthen vessels,
and are hastening to the dust ; let us therefore work
Rom. xir. 6.
* Rom. xiv.
17.
b I Cor. xiii. 12.
« Gal. V. 1&.
the works of him that sent us while it is day ;v let
us fill up our time with that which will turn to some
good account or other, and improve all our opportu-
nities of doing good, though it be in the lowest
sphere of usefulness, as those who know and con-
sider the day of our service is hastening off, and the
day of our account is hastening on. Let us follow
our work with vigour and resolution, that at lengtli
we may finish our course with joy and honour ; in a
believing expectation, that these earthen vessels,
though sown, as you have seen, in weakness, dis-
honour, and corruption, shall shortly be raised in
power, and glory, and incorruption ; these vile
bodies, made like Christ* s glorious one, according to
the mighty worhing, whereby he is able to subdue al
things to himself, that in glory, as well as grace, the
excellency of the power may be of him.
(2.) This doctrine may be of use to you all. Are
your ministers earthen vessels ?
[1.] Thank God for the gospel treasure, though it
be put into earthen vessels ; nay, thank God that it
is in such vessels, that it may be the nearer to you,
and the more within your reach; and give all
diligence to make sure your interest in this treasure.
What will it avail us, that we have the gospel in our
land, if we have it not in our hearts, that we have
the sound of it about us, if we have not the savour
of it within us ? that we have Bibles in abundance
in our houses, and in our hands, if we have not a
Bible religion reigning in our souls ?
You are laying up treasures of this world's wealth,
it may be ; O that you would be so wise for your
souls and eternity, as to lay up for yourselves that
treasure, which will make you rich towards God !
which will send you rich out of this world, when
death will have stripped you of all your possessions
and enjoyments here.
[2.] Esteem the earthen vessels for the treasure's
sake that is put into them ; esteem them highly in
love, as ministers of Christ, and stewards of the
mysteries of God ;** and as such make use of them,
and show respect to them. The greatest honour and
pleasure you can do them, is to draw from the trea-
sure that is put into them, in your profiting by their
ministrations, and making your profiting to appear.
As far as you find they deliver Christ's errand,
receive it and them for his sake.
And since they are earthen vessels, do all you can
to strengthen their hands in their work, to forward
it, and to further the success of it ; and take heed
of doing any thing to discourage them. Throw not
those vessels to the ground hastily, because in some-
thing or other they do not please you ; for remember,
they are earthen vessels, and they are your own.
They who by their loose and irregular walking, or by
their unruliness or peevish strifes, sadden the hearts
• I Cor. iv. 3.
ff John Ix. 4.
r Jobvi. u, 13.
li I Cor. iv. I.
1102
LIFE OF THE REV. MR. DANIEL BURGESS.
of faithful ministers, do more than they think of
toward the hindering of their work, and the shorten-
ing of their days, and perhaps will have a great deal
to answer for shortly.
[3.] Bless God that the breaking of the earthen
vessel is not the loss of the heavenly treasure. Mi-
nisters die, but the word of the Lord endoreth for
ever ; and a seed of ministers shall be raised np to
preach it, and a seed of Christians to profess it, both
which shall be accounted unto the Lord for a gene-
ration.^ Ministers hold forth this light, but it shall
not die in their hands ; they hold this treasure, but
it shall not be buried in their graves ; for though we
see the end of the conversation of those who have
spoken to us the word of God, have seen their exit,
and shall see them no more, yet we are sure that
Jetus Christ is the tame yetterday^ to-day, and for
ever.^
And therefore, since Christ has provided that there
should be a succession of these earthen vessels, why
should not you look out accordingly ? Apply your-
selves to him who has the residue of the Spirit, and
who holds the stars in his right hand, and attend his
conduct
[4.] Let the glory of all the benefits you have, or
may have, by the ministry of the gospel, be given to
God, to him only, to him entirely ; for from him the
excellency of the power is. No praise is due to us, we
have a great deal in ourselves to be ashamed of, and
nothing to boast of, nothing to trust to ; the more
1 Ps. xzil. 30.
k Heb. xiii. 7, S.
we do for God, the more we are indebted to him for
employing os in his service, and enabling as for it:
and therefore let every crown be cast at the feet of
free grace, and every song sang to the homble strain,
(Ps. cxv. 1.) Not unto tf#, O Lard, not unto us^ b^
unto thy name yive glory.
[5.] Let the consideration of the frailty and mor-
tality of your ministers quicken yoa to make a dili-
gent improvement of their labours, while they are
continued with you. You have the treasure in carthea
vessels, therefore delay not to make it yoans lest tht
vessels that are most likely to convey it to yoa, should
break, and others such should not be raised op, and
so you come short of it Behold, now is the eicceptei
time, therefore put not off the great work yoo wen
sent into the world about to a further time, bat to-
day, while it is called to-day, hear the voice of Christ
and heed it Yet a little while is the light with yoK,
therefore walk and work while yoa have the light'
He who will not send to yoa by a messenger from
heaven, will not send to you by a messenger from the
grave : if you believe not Moses and the prophets,
your ministers, when once laid in the dost, shall be
no more reprovers to you ; nor Samoel be raised
from the dead to advise Saul, who woo Id not be ad-
vised by him while he was with him. By these,
therefore, be admonished now, at length in this your
day, to know and understand the things that belong
to your peace, lest you despair at the last when they
are hid from your eyes."
1 John zii. M.
m Luke xiz.
A CONCISE ACCOUNT
OF THE
LIFE OF THE REV. DANIEL BURGESS.
He was born about the year 1646, at Staines in
Middlesex, where his father, Mr. Daniel Burgess,
was at that time minister, but afterwards removed to
Sutton, in Wiltshire, and then to Collinburn Duels,
in the same county, a very considerable living, I am
told, of about 400/. per annum ; and thence he was
turned out by the Act of Uniformity, choosing rather
to qait it on the fatal Bartholomew Day, 1662, than
to wrong his conscience ; and with what little he had
of his own, by the blessing of God, made a shift to
maintain and educate a numerous family.
This son of his being looked upon to be a child of
extraordinary ability, he sent him, at nine years old,
to Winchester school ; and, after some time, he was
chosen on the foundation, where, as is supposed, he
continued till he removed to the aniversily. He
was entered Commoner of Magdalen- Hall in Oxford,
in Mich, term, 1660, when we take him to be but
about fifteen years of age ; so great was his profici-
ency. That house then flourished much aoder Dr.
Henry Wilkinson, who was then principal of it, bat
was turned out by the Act of Uniformity. His totor
was one Mr. Northmore, a Devonshire man, of great
note for piety and learning, and an acate disputant
One who was his contemporary in Magdalen-Hall,
gives us this account of him, that he was observed
to be a very close hard student, and his demeanoor
in the house was, in all respects, very good.
He continaed there till he was Bachelor's stand-
ing ; but then he and some others his contemporaries
LIFE OF THE REV. MR. DANIEL BURGESS.
1103
in the same bouse, (Mr. Brice and Mr. Cadmore,)
scrupling something that was required of them for
their degree, as I am informed, chose rather to wave
taking it, than to submit to the impositions they were
then dissatisfied in.
Soon after that he left the university, and went to
his father's in the country, and in a little while went
to be chaplain to Mr. Foyl, of Chute, in Wiltshire;
from thence he moved into the family of Mr. Smith
of Ted worth, in the same county, as tutor to his and
some other gentlemen's sons. After some years he
was courted by the Earl of Orrery, Lord President
of Munster, (who was Mr. Baxter's gpreat friend,) to
go over with him to Ireland ; which he did about
the year 1667.
The Earl set up a school at Charlevill for the
strengthening of the interest of the protestant religion
in that kingdom, and nominated Mr. Burgess the
head-master of it. There he had the education of
the sons of many of the nobility and gentry of that
part of Ireland. After he left that school, he was
for some time chaplain to the Lady Mervin, near
Dublin.
He was ordained in Dublin, by Dr. Harrison, Dr.
Rolls, and some other ministers there. There he
married Mrs. Briscoe, by whom he had a son and
two daughters.
He continued in that kingdom about seven years ;
bat his father growing in6rm, sent for him over to
settle near him, which he did in 1674.
He took up his residence at Marlborough in Wilt-
shire, where he applied himself closely to the work
of the ministry, as the difficulty of the times would
permit : for he had the courage to put to sea in a
storm, and when very few nonconformists did.
He laboured abundantly, and with great success,
at Marlborough, and in the parts adjacent, and after-
wards preached statedly at Baden, and occasionally
at Hungerford, Ramsbnry, Album, and other places
thereabout.
And as he was much followed by those who loved
and valued his ministry, so he was greatly persecuted
by those who hated it, and much hardship he under-
went. Being once taken up for preaching, he was
committed to the common gaol, at Marlborough,
where he had nothing either to sit down, or lie down,
upon, but was forced to walk all night, till next day
bis friends got a bed in to him at a window. He was
likewise denied a copy of his commitment ; but after
some time he came out upon bail. His prosecutions
at assizes and sessions were very expensive to him ;
and as he laboured, so he suffered, abundantly.
The violence of his prosecutors in the country at
length forced him to London, about the year 1685.
And there be was when the dissenters had some
breathing time allowed them, in 1687, and then he
first began to be taken notice of in the city ; and
some little singularities he had in his preaching,
made him to be the sooner and the more taken notice
of: and in a little time his hearers were very numer-
ous ; and among them divers persons of distinction
formed themselves into a society, and took a meet-
ing-place for him in Bridges-street, near Co vent
Garden : divers of them were the remains of Dr.
Manton's congregation thereabouts. There he con-
tinued many years.
After that turn of the tide in favour of the dis-
senters, he was advised by a great man to take his
advantage against those in the country, who had
prosecuted him beyond the law ; but he said, no, he
had freely forgiven them, and would never meditate
revenge.
He often said he chose rather to be profitable than
fashionable in his preaching, and that he thought
it cost him more pains to study plainness, than it
did others to study fineness; and he would be
willing to go out of the common way to meet with
sinners, to persuade them to return to their God.
<' That ia the best key (said he) that fits the lock,
and opens the door, though it be not a silver or
golden one." And many have acknowledged that
they came to hear him at first only to scoff at him,
and make a jest of what he said, but went away
under such convictions about the concerns of their
souls, and another world, as, it was hoped, ended in
a happy change of their spirits.
In his preaching he insisted mostly upon the first
and great principles of religion, which all good
Christians are agreed in ; and one who was a very
competent judge told me, he thought he had as good
a faculty in demonstrating them, and making them
plain and eyident, as most men he ever heard. He
much lamented, and vigorously opposed, the growth
of deism and infidelity among us, saying, he dreaded
a " Christless Christianity." He meddled not with
party matters, or matters of doubtful disputation,
but plainly made it his aim to bring people to believe
in Jesus Christ, and to live in all godliness and
honesty. He was particularly careful to explain
the two covenants of works and grace, and to guard
against the two rocks of presumption and despair.
He was observed to be very serious in prayer, and
not to allow himself there such liberties of expres-
sion as he sometimes took in preaching.
He had a great dexterity in resolving cases of con-
science, abundance of which were brought him from
other congregations as well as his own.
He now and then used some plain similitudes, or
surprising turns of expression, or little stories, such
perhaps as we find Bishop Latimer's sermons fall
of, (that celebrated preacher and martyr,) which, by
some, were turned to his reproach ; but it is certain
many particular stories were maliciously fathered on
him, that were abominably false, and were raised by
a lying spirit only to obstruct his usefulness ; and
in the general he was industriously misrepresented
1104
LIFE OF THE REV. MR. DANIEL BURGESS.
by many, who it is to be feared therein discovered
no i(.iDdness for senoas godliness. A gentleman
having once the curiosity to go to hear him, when he
had done, could scarce be made to believe that that
was Mr. Burgess ; for, said he, " / never heard a
better sermon in my life !**
His moderation was known unto all mdn, and he
often said he cared not for being distinguished by
any denomination, but that of a Christian o/Antioch,
He was a most agreeable man in conversation,
(which is all I can say concerning him of my own
knowledge,) very ingenious and pleasant, and his
discourse good, and to the use of edifying. He had
wit and learning, and could use them aright.
He was much respected by many considerable
men ; and, like St. Paul, passed by honour and good
report, as well as by dishonour and evil report. The
excellent Dr. Bates, I am told, had a particular
kindness for him.
His delight was much in his study, and there he
spent most of the day, and was uneasy when he was
interrupted, or called from it, unless it were to do
some good office. He went from strength to strength
in his work, and chose rather to wear away than to
rust away.
It is well known, he had many very sore trials in
the latter end of his time, and some of them went
very near him ; the unkind nesses, at least appre-
hended, of some of his friends, much nearer than the
insults of his enemies ; which yet, said he, '* I have
never inclined to express my feeling of to any friend
save Eloah, Emanuel only. But it must and shall
be said, to the praise of new-covenant grace, (so he
goes on in the paper I have by me,) of never-failing
grace ; all my nights are not sleepless, all days are
not restless, every friend is not found faithless, nor
are all enemies found useless ; all disturbed studies
are not tasteless, all the disadvantageous sermons
have not proved fruitless, all the various troubles
have not been comfortless, nor the comforts mixed
with them successless. Some grapes have been
gathered from both sorts of thorns, and the dung,
wherewith the tree is so much soiled, it is hoped
will make it the more fruitful. Remember what I
add, when you see me not, and when I shall be seen
no more. I am near home ; and, whatever falls on
me betwixt this and home, I shall strive myself, and
exhort such as you, to maintain a holy gospel alacrity
and cheerfulness : because it is most sure, 1. Our
God approves it, and requires it in all states. 2. Our
Lord Jesus is anointed to give it to us. 3. Our holy
infirmity-helper is sent to work it in as. 4. Our
dangerous enemy is advantaged by our want of it.
5. It is our spiritual bread, to strengthen us. 6. It is
our bright armour, to adorn and defend us. Hereof
think you, therefore, in your supplications for your-
selves, and for a poor servant of that Lord, whose
oblation and intercession we count our best and only
riches : content, I hope, (as Luther spake,) to leCc«
names be vilified, so that his name aiay be baHorei
and glorified. I am sore new-covenaiit grace ■
cordial, and very supporting; and I hope no dty
shall pass without my experience thereof/'
During his last sickness, which continaed soaaj
months, and was purely a decay of natare, he bad ij
great composure of mind, and was rerj macfa in m
heavenly frame. He expressed an entire sabmissiod
to the divine will, often repeating the words of Davidij
1/ 1 shall find favour in the eyes of the Lord, he riB
bring me again to see the arh and his habitat ion ; bmt if
not^ here I am, let the Lord do with me as seenuth good
in his eyes. He said, if he must work no noore. be
would rather be'' idle under ground, than idle above
ground. '^
His great weakness disabled him from speakiof
much ; but most that he did say was beayenly and
profitable. He once said, a little before his deatk,
*' I thank God, I have been dying every day in th?
week. With God is terrible majesty ; and that the
guilty world will find ere long. Who can dispute an
all-knowing God, or evade his charges ? Bat there
is a Mediator, an Emanuel. O for a Christ, or ebe I
die I O for that covenanting act to make him om^s !
The evening before his death, a friend who came
to see him, speaking of public affairs, said, it was
feared there would be a storm ; he answered with
cheerfulness, '* But God will house some of his chil-
dren first." And when he was so weak, that be conld
scarce speak so as to be understood, he said, ** WeU,
here is all trouble at the gate ; but when got through it,
no more, no more," And when he seemed to be fainting
away, and one of his near relations thereupon cried
out, in a fright, when he recovered himself, he asked
what was the meaning of that shriek : *' We thought
you had been dying," said they i ** And what iflkmdT
said he, *' what needed that confusion V* Thus willingly,
thus cheerfully, did he enter into the joy of his Lord.
He was buried at St. Clement Danes chorcb.
Strand, London, January 31, 171^13.
The books he published were these : Soliloquies^
which be printed in Ireland. Mr, Noah Webb's fu-
neral sermon, in 1675, when he was in Wiltshire.
And after he settled in London : A call to sinnert ;
written at the request of Judge Rotheram, for the
use of condemned criminals. Three questions ptminly
resolved. Adiscourseof the Lord* s Supper. Counsel tn
the rich, with an address to King William. Cf recon-
ciliation to God. Characters of a godly man, more or
less grown in grace. 7^« Christian decalogue. Hasti-
ness to anger reproved. Directions for reading the
word of God projitably. The golden snuffers, the first
sermon preached to the societies for reformation of
manners. Holy contention for the faith. Duties ef
parents and children. Proof of the Scriptures' divine
original. Sure way to wealth, Funerai sermons em
Mrs. Hooh, Mr. Fleming^ Dr, Rolls, and the Countets
LIFE OF THE REV. DANIEL BURGESS.
1105
*/* Jianeloffh, A sermon in the morning exercise, 1680,
vo-nceming the conversion of young people. The most
"iiffieult duty made easy : or, directions to bring our
hearts to forgive injuries, foolish talking and jesting
desc^ribed and condemned, in a sermon on Eph. y. 4.
Rwiies for hearing the word with certain and saving
benefit. Forty aphorisms concerning riches. Poisons
snc/ antidotes; the sins whereby poverty tempts; and
helpful considerations against them. Mrs. Sarah
Bull* s funeral sermon. The death and rest, resurrec-
tion and blessed portion, of the saints , with the work
of the Redeemer and redeemed, Man's whole duty,
and God's wonderful entreaty of him thereunto. Ad-
vice to parents and children. And, a Latin defence
of nonconformity, entitled, Appellatio ad Fratres
Exteros — A call to the expelled brethren.
»
4 R
A CONCISE ACCOUNT
OF THE
LIFE OF LIEUTENANT ILLIDGE,
FIFTY YEARS IN THE MILITIA OF THE COUNTY OF CHESTER
CHIEFLY COLLECTED FROM HIS OWN PAPERS.
Christian Reader,
It is well observed by the wise man, (Pro?, xiv.
10.) that the heart knows it» own bittemns, and its
own fears, cares, desires, joys, and hopes, and ex-
pectations ; that as there is occasion, it is natural
and easy to speak or write most feelingly concerning
them. These are those things of a man that no man
knoweth, save the spirit of man which is in him, (I Cor.
ii. 11.) which is therefore called the candle of the
Lardy which searcheth all the inward parts of the belly,
that is, of his own heart, (Prov. xx. 27.) especially
when this candle is lighted by the word and Spirit
of God. And when a person makes it his business
to accomplish a diligent search, doubtless he may
arrive at a certain knowledge of his own state and
condition, with reference to God and his salvation,
by observing the complexion of his own soul from
time to time, and looking at himself in the glass of
God's law, he may come to know what manner of
man he is.
The world sees our ways and actions, and is apt
to be either too severe on the one hand, or too favour-
able on the other hand, in their remarks upon them .
but as to this, which is the most hidden, and yet
most excellent, part of man, the thoughts, the de-
signs, the various workings of the heart, and the
secret and solemn transactions between God and it ;
here a man is best able to draw his own picture :
which this good man has done for his own use, in
the manuscripts he has left behind him, that he
might know (but not with any design to make known
to others) what manner of man he was.
What he had done more at large, his friend has
in this extract done in miniature, and taken the
liberty to show it to the world. This we find done
by some, who, for their eminency in gifts, and learn-
ing, and station, have made a much greater figure
in the church, and in the world ; and it has met with
good acceptance, and been of use for the assisting,
quickening, and warning of others. And we are net
without hopes, that this may have the like good
effects ; that it will not be despised, bat be the more
acceptable to some, for its plainness and simplicity,
as proceeding from an honest farmer, who was t
good husband of his time, and was instructed by tbe
grace of God how to cultivate his sool, as well «5
his ground, and suffer neither to be overg^rown witii
briers and thorns. These thoughts, expressions,
prayers, and self-reflections, may suit tbe case of
many others, as well as his; the tradesmen, tbe
farmers, those who are in a public post, tbe aged
and infirm, may here meet with instruction ; and
especially it may be of use to work in us sacb a sense
of death and eternity as he had, and as, I think, is
not common.
I know it will be a surprise to many of his friends,
because it represents him to be a better man than,
it may be, they took him to be, thougb, «^pe, not
a better man than, by the jpace of God, he reailr
was. They saw his outside ; this shows them his in-
side : they saw some of his failings, and remember
some of his gross sins ; here they may see what bit-
terness they were to him in the reflection. And I
cannot but expect, that all good men who loved bim,
will rejoice and glorify God in him, for the grace
given unto him, whereby he was victorious over those
foolish and hurtful lusts, to which too many (the
more is the pity) still continue in bondage.
The case reminds me of the apostle's remarks cm
men's sins and good works, (I Tim. v. 24, 25.) Some
men's sins are open beforehand, &c. that is, their
sins are some way open, or they had not come ander
censure ; and their good words must he some way
manifest, or they can have no right to absolution:
so the learned Dr. Hammond understands tbe text
Then by good works understand, such are the genuine
fruits of an unfeigned faith, and sound repentance :
for God pardons and absolves suchrand only such, ns
truly repent, and unfeignedl^ believe his holy gospcK
THE LIFE OF LIEUT. ILLIDGE.
1107
Hat then, as to those his frieods and acquaint-
ance, who have gone a great length with him in sin,
but yet are not conscious to themselves of such re-
flections on themselves as they find in these papers,
it does not become me to threaten or judge ; but I
would with the tenderest compassion warn and
exhort them, that they would bethink themselves,
as they are reading the following lines, and assure
themselves, that there is an eternal difference between
good and evil, how industrious soever some may be
to confound the ideas of them ; and that when they
come to die, ^nd enter on their eternal state, they
mast expect no true peace on any other terms, than
those on which, we trust, this good man has both
hope and peace : and on these terms, peace be with
you. Amen.
THE LIFE OF LIEUT. ILLIDGE.
He was bom in Weston, in the parish of Wibun-
bury, in Cheshire ; his father was of Cberlton ; his
grandmother was of the Pools of Blackwell ; his
grandfather, his father, and himself, had each four
sons, and no daughter. His mother was Cecilia,
daughter to Mr. Chesnis, of Mick ley in Wrenbury
parish, who, besides four sons, had seven daughters,
who were all married, had children, and died
widows.
His father once Intended him for the ministry,
he having a very good capacity for learning ; but
neither his father's abilities, nor his own inclination,
would permit it. However, he made good profi-
ciency in school learning.
When he was about fifteen years of age, being a
younger brother, he was put apprentice to a shoe-
maker in Nantwich, whom he served faithfully ;
and it was a comfort to him, in the reflection long
after, that he did so. When he was out of his time,
Lc went about to divers cities and towns, to improve
himself in his trade. At last he came to London,
where he staid about a year ; and it was a satisfac-
tion to him in his old age, to be able to say, that in
all that time he did not remember that he had neg-
lected the religions observation of one sabbath ; and
that he did not keep ill company, or haunt ill
hpuses, but delighted in the manly exercises of
wrestling, leaping, &c. He was at London at the
time of the return of King Charles II. And the
spring following came down to Nantwich, married
Mary, the daughter of Richard Price, and widow of
William Minshul, and set up his trade, which he
followed seventeen years.
Bat his genius led him more to that ancient, inno-
cent, and honourable employment of husbandry,
which, he says, was his chief worldly delight ; and
therefore, when he was about forty years of age, he
4 B 2
took a rack-lease of a farm near Nantwich, on
which his father and mother lived and died. It was
looked upon by some of his friends as a hard bar-
gain. But by the blessing of God, upon his great
ingenuity and industry in improving the lands, he
lived very comfortably upon it for thirty years,
rejoicing with Istachar in his tents. In the first year
of his removal into the country, he lost very con-
siderably by suretiship. He said, his father, on his
death-bed, gave him much good counsel, to keep
the sabbath, to be obedient to his mother and mas-
ter, and not to take tobacco, (he himself having
found great inconveniences by it,) which he bad
carefully observed ; and (said he) if he had given
me the same charge against suretiship, it might,
perhaps, have prevented that loss.
His father and mother were religious, and brought
him up in the fear of God. He relates in some of
his papers, that when he was about ten or eleven
years of age, there was a solemn fast kept in Nant-
wich church, upon occasion of a great drought,
where his father and the family attended. Divers
ministers prayed and preached ; but he was parti-
cularly affected with a sermon of Mr. BurghaFs of
Acton ; (who was afterwards silenced by the Act of
Uniformity;) his opening the evil of sin, and man's
misery because of it, brought many tears from his
eyes. He had a book written by Mr. Burghal,
called *' The perfect way to die in peace ;" which,
when he was old, he delighted much in. After this
he betook himself to secret prayer and reading
good books, and took pleasure in hearii^ the word,
to which he all along continued a good affection.
After he married, and set up his trade, he was
taken into the militia, and continued an officer in it
to his death. At the last muster he observed, there
was only himself and one more left alive, of about
nine score who were in when he entered. He was
of a lively, active temper, very bold, and would
turn his back on no man, but not abusive or quar-
relsome ; he loved the soldiers, and they loved him ;
he took great pleasure in military affairs, and had
good judgment in them, which recommended him
to the esteem of his superior officers, who loved him.
But this proved a great snare to him ; for though
he fell not into that height of profaneness that many
do, yet he left off to watch and be sober, and for
many years lived a vain and careless life; often
sitting up till midnight and morning, drinking and
mispending his time and money; excusing it to
himself) that this was the way to oblige the gentle-
men, and get an interest in them, for the promoting
of his trade, having but little to begin the world
with. His reflections upon this long after are :
" Happy, thrice happy, are they, who not only re-
member their Creator in their yoath, but continue to
do so from thei][jouth up ; which I humbly confess,
to my sorrow and shame, that my conversation has
1108
THE LIFE OF LIEUT. ILLIDGE.
been loose and extravagant ; I often ventared wick-
edly upon sin, against knowledge and consci-
ence, and quenched the Spirit, and neglected the
day of visitation. But this I can truly say, it was
always with regret and reluctance. I have been a
great sinner, but, through grace, a penitent sinner ;
both my own sins, and the sins of others, were a
grief and trouble to me."
The chief thing that induced him to leave off his
trade, and retire into the country, was, because he
was weary of this evil course of life, and desirous to
break off from that company, which he found to be
a snare to him ; and he found the benefit of it, and
walked much more circumspectly afterwards, and
kept a more strict watch upon himself. '* Such a
day," says he, " I unhappily fell into ill company,
and, contrary to my inclinations, designs, and reso-
lutions, was overcome by their enticements to drink
to excess : a sin I have been often guilty of, and
have cause to repent of all my life long. I have of
late years set myself much against it; and not without
success, through mercy." He set down what were
the prayers which, with many tears, he offered up to
God on this sad occasion. *' Good Lord, in mercy,
give me strength and power to overcome thiq, and
all the enemies of my salvation ; and hereafter to
resist all such wicked and evil temptations, both
from men and devils. Lord, thou art merciful to
all true penitents, but a consuming fire towards ob-
stinate sinners: in tender mercy, look down upon
me thy poor, unworthy, sinful creature, even one of
the worst qf thy creation, because I have known thy
will, but have not done it. Now, O Lord, if thou
shouldst be severe and strict with me, I were un*
done to all eternity. Strike this rock, O Lord, that
the waters may gush out, even floods of tears. O
purge me with hyssop, and I shall be clean ; wash
me in the blood of Christ, and I shall be whiter than
snow." He said to one who was no company keeper ;
" I wish I had done as you have done. If I were
to live my life over again, I would never keep com-
pany with those that are given to drinking." Being
once at a feast where full glasses were pressed, his
parish minister, Mr. Jencks, being present, took him
aside, and begged of him not to humour such sots,
to his own damage and danger. This good caution
confirmed his resolution, and made him more afraid
than ever of such company ; and through the grace
of God, by degrees he got a victory over tempta-
tions to this sin.
Let drunkards, who make a mock at this sin, read
this and tremble ; for it will certainly be biiUmets
iirtke latter end^ how light soever they make of it ;
taking a pleasure, and taking a pride, in making
themselves and others drunk, and turning it off
with a jest. Let them know, that they must either
• i Cor. vi. 10.
weep for it, and bewail it with godly sorrow, and hj
a holy violence used with themselves, most break of
from it, and become sober, as this good man did, or
they must drink of the cup of the Lord's wrath, which
is poured out without mixture in a lake of fire and
brimstone, where there is weeping, and wailing, ami
gnashing of teeth, and not a drop of water allowed
to cool the tongue. For, whatever they saj, the God
of truth has said. Drunkards shall not inherit tke
kingdom of God:*" they shall not kmve peace trie ^
on to add drunkenness to tkirst.^ The wine that givtt
its colour in tke eup^ at tke last bites like a eerpemi^
And let not those who are unhappily entangled
in temptations to this sin, despair of getting a vic-
tory over it, through the g^ce of God, which shall
not be wanting to those that desire it, and pray for
it, as this good man did, and are careful and faithful
in the use of proper means for the improvini^ of that
grace. Those who are acceptable to their company,
as he was, and upon that account are courted and
respected in company, have need to doable their
guard, lest under pretence of obliging their friends,
and entertaining them, and improving themselves
and others by conversation, they wrong and ruin
their own souls.
And let those who are out of the way of temptatious
of this kind, keep themselves so, and bless God.
that they are so happy as to be .strangers to this si o ;
and hope the best concerning others whom they see
entangled in it, that they repent in secret of their
folly, and that they may yet, through the help of
divine grace, recover themselves out of this snare of
the devil, in which so many are led, and held cap-
tive by him.
When he had attained to the age of fifty-seven, at
which age both his father and mother died, that
consideration, with some others, awakened him to a
serious concern about his great change, and hb ever-
lasting state, and consequently to a closer applica-
tion to the business of religion : then he began to be
more diligent and serious than before, in prayer,
reading, and other devout exercises. It was then,
about the year 1694, that he set himself to write
down his reflections and observations upon himself,
his meditations and pious breathings towards God,
memorandums of the sermons he heard, and very
large collections out of the Scripture, and other
good books he read, with some account of remark-
able providences. This practice he continued from
that time to his death, which was about fifteen years;
and has left behind him seven books, three quartos,
and four octavos, fairly written, which show him to
be a man whose heart was very much upon another
world, and who made it his g^eat care to prepare for
that world.
The reasons he gives for employing himself thu5.
V Deut. udz. 18.
r Prov. xxiii. 31. 3S.
THE LIFE OF LIEUT. ILUDGE.
1109
ire, because he bad made it his chief end to honoar
the great God of heaven and earth, and his chief
business to endeavour the salvation of his own pre-
rious and immortal soul ; because he would often
meditate on death, that he might prepare for bis
great change; because he would thus employ his
vacant hoars, that he might keep from idleness, and
keep out of idle company. He hoped, likewise, that
this practice would increase his knowledge, strength-
en his faith, and give him more hopes of salvation.
He also hoped it might be beneficial to his grand-
children, whom he desired to take the same method.
Mach of what he wrote being transcribed out of
the Bible and other good books, which might be
thought needless, since the passages might be better
read in their proper places, he thus excuses for it :
that he transcribed those things which he was him-
self most affected with, and which, when they were
collected and put together, would be the more ready
for his use and meditation ; that the writing of them
over, would better settle them, and fix them in his
memory ; that both the writing and reading of them
was pleasant and delightful to him ; and that the
time he employed herein, would, if not thus spent,
in all probability, be worse spent. I wish others
would be prevailed with to use the same expedient
for the same good purposes.
The motto he wrote on his books was, ** Piety is
the way to prosp^ity, both now and liereafter." And
thus he writes, *' Should I fill my head with good
thoughts, and this book with good sayings and
sentences, yet, unless my heart befilled with sincerity
and holy zeal, it is all as nothing." When he staid
at home on the Lord's day in the afternoons, which
he often did, while he lived in the country, that his
whole family might go to church, he spent his whole
time in this pious and profitable exercise.
A.nd we shall now have little more to say of him,
but what shall be gathered out of his own papers, and
delivered in his own words, which it is hoped, may
be regarded by some who had a kindness for him,
and may make good impressions upon them, which
may abide. We shall only glean some passages out
of many of the same purport, and, for more clear-
ness, reduce them to proper heads.
I- His deep concern about his soul and eternity.
His soul was his darling, for thus he writes :
^' 0 my soul, my precious soul, shall I hazard
thee for all the good that is in the world? Sorely
there is an immortal spirit dwelling In the fleshly
tabernacle, of more value than all earthly things,
for it must live to all eternity, either in bliss or woe.
This never-dying soul I value above all things here
below. There is no greater folly or madness prac-
lisedinthis world, than over-caring for the body,
and neglecting the immortal soul. The body hath
no assurance of life one moment, nor of that dross
and dong which roost men so inordinately covet,
which is transitory and fading, and not to be com-
pared with our eternal concern. Even heathens, by
the light of nature, did set a great value upon the
soul of man ; and shall not I then, who own myself
to be a Christian, have the light of the gospel, and
the knowledge of Christ, and many other benefits
which tend to the advantage of my soul, shall not
I above all things prize and take care of my im-
mortal soul? Sad and miserable is their condition,
who neglect their own souls, as the generality of
men do. O my soul, let it be thy chief and continual
care to seek and secure heaven !"
As he was walking in his fields, and looking on
his improvements, he said to a friend who was with
him, " All prospers, if the soul prosper. The most
precious and valuable thing, that I am concerned
for in this world, is my immortal, never-dying soul ;
which must fare in the next world according as I
behave myself in this. O ! it is rest for my precious
and immortal soul, which I desire and aim at above
all things whatsoever." He wondered at those who
spent their precious time so contrary to reason and
their own interest, when their immortal souls lie at
stake, and are in danger to be lost to all eternity.
''All my concerns here below (says he) will shortly
end in death ; and therefore it is my soul that I set
so high a value upon, as the most precious jewel in
the world, bought with the precious blood of the
Son of God."
He writes this saying of Mr. Mede's : " O take
heed thou art not found overvaluing other things,
and undervaluing thy precious soul ! Shall thy flesh,
nay, thy beast, be beloved, and thy soul slighted ?
as if a man should feed his dog, and starve his child."
In a letter to his friend, who was concerned for
his spiritual state, there are these passages: " I
have read over and over your good advice, and
seasonable admonitions. I take them very kindly,
and give you great thanks, and do bless God, and
shall do upon my knees, that any take so much care
of my immortal soul. I may well take it as a mes-
sage from God, whose assistance I humbly beg in
the performance thereof, with your continued pray-
ers on my behalf, against all the enemies of my sal-
vation. With God's assistance, I shall endeavour
to observe and keep your instructions, which are
both necessary and pious. Your reproofs are sharp,
but just and real. Should I go about to vindicate
my past course of life, it is in vain ; had I done
any thing that were well, I am but an unprofitable
servant, but shall daily beg for repentance and
amendment of life. I desire two things of yon ;
1st, A frequent part of your prayers. 2dly, When
you see or hear of any thing amiss in my conversa-
tion, that you would reprove me sharply: I shall take
it kindly." So he writes, though to an inferior.
Dec. 16, 1690.
IT. His exercise and expressions of repentance.
1110
THE LIFE OF LIEUT. ILLIDGE.
'< It is my heart's desire to repent of all my sins.
And I humbly and earnestly beg of God, that he
would herein assist me with bis Holy Spirit. It is
with sorrow and shame, that I call to mind my sins,
the sins of my whole life, humbly confessing them
to the Almighty God. Lord, I repent, help my re-
pentance, and make it sincere ; Lord, I repent, ac-
cept my repentance through my blessed Saviour ; in
whose merits is my only hope of salvation. Lord, I
repent, increase my repentance, that I may mourn for
my sins all my days. Lord, I heartily grieve for them,
and stedfastly purpose, by thy grace, to lead a new
life. O seal my pardon in the blood of my Saviour,
whom I stedfastly believe in. Lord, accept of sighs
for tears ; O that I could weep a flood of tears for
my sins ! O wicked wretch that I am, who shall de-
liver me from this body of sin and death ? I desire
to continue my repentance to my last moment, and
to die repenting.*'
He writes many passages out of the books be read
concerning repentance : as thus ; '* True repentance
is a change of the whole man, the judgment, will,
affections, conversation ; it turns a man not only
from this or that particular sin, but from all sin. —
He whose mind and desires were before to fulfil the
fusts of the flesh, and to prosper in the world, and
enjoy the pleasures of it, now strives as hard to kill
those desires, takes the world for vanity and vexa-
tion, and turns it out of his heart. No sin is rightly
killed, till the love of every sin is killed. True re-
pentance is turning to God, and setting our hearts
and hopes on heaven, so that we now love holiness,
and seek God's kingdom above all things In this
world. To say we repent, and not to reform, to be
sorry for sin to-day, and return to it to-morrow, is but
counterfeit repentance."
Many confessions and lamentations of sin we find
in bis papers, with petitions for mercy : such as these ;
" O God, when I call to mind the »ns of my youth,
the many and great offences, which I ungratefully
committed against thee, my God ; and when I con-
sider my present state, how subject I am to failings
and infirmities, and how apt I am to come short of
my good designs and resolutions, I am almost ready
to despair, and am full of doubts and fears : but
when I call to mind the goodness and mercy, and the
suflferings of my blessed Redeemer for me, I con-
ceive some hopes."
'* Lord, I am a sinful unworthy creature, that
have made no suitable returns for the great and
many mercies I have received from thee all the days
of my life. Thou mightest justly have cut me ofl^,
and thrown me into utter darkness long ago ; but
good Lord, pardon my sins, and be reconciled to me,
through the merits of my blessed Saviour. I have
too much pampered this perishing body, and have
taken too much delight in the vanities of this sinful
world, little regarding the shortness and uncertainty
of my life, and the greatness of that account I havt
shortly to make. My good desires, endeavoars, and
resolutions are often frustrated and disappointed ;
temptations overcome me ; these are my daily grid
There is nothing in this world that troubles me mofe
than sin : good Lord, remedy and amend all that is
amiss in me, for Jesus's sake."
'* O my soul, seek thou the Lord, humble thyself
before him, beg for his grace, without which I can do
nothing. Lord, I repent, and am ashamed when I
look back, and consider bow vile and wicked a
creature I have been, the many great sins I have
committed, none of which are hid from thine all-
seeing eye ; my sins of omission and commission, of
weakness and wilfulness ; many in number, heinous
in nature. Be merciful to me, O God* be mercifal
to me, thy poor sinful servant, who am not worthy
to breathe in thine air, or to take thy holy name into
my polluted lips."
** I cannot melt into tears, as I should, for my sins;
but when I consider what my dear Savioar suffered
for my sake, I find my mind greatly troubled, and
the hardness of my heart is my grief. Where must
I seek for succour, but from thee, my God ? O help
me, and deliver me for thy mercy's sake. Thou ait
the only Physician that canst heal maladies ; O heal
this hard distracted heart of mine ; compose it, mol-
lify it, make it such as thou wouldst have it, for
Christ's sake." .
*' I have known the will of my heavenly Father, but
have not done it ; therefore deserve to be beaten with
many itripei. O let me with regret and sorrow look
back upon a loose, ill spent life, which I must be af-
flicted in soul for now, and must amend, or suffer
for eternity. O let me cry out with the gaoler.
What shall I do to be eaved ?*'
" When I look back and consider the number and
greatness of my sins, I cannot but admire the mercy
of God in sparing me so long : O how often have I
provoked his g^at Majesty to be angry with me, till
be has destroyed me, and cast me into hell ; but be
had spared me, because his mercy and compassions
never fail. Ever blessed, praised, glorified, and
magnified be thy great and holy name."
** Lord, give me hearty sorrow for all my offences,
and grant that I may never be at peace with myself,
till I am at peace with thee."
** I find a law, that when I would do good, evil is
present with me ; when I address myself to any spi-
ritual or heavenly employment, when I design to
draw nigh to God, and promise myself comfort in
commutiion with him, then is evil present. Could
I but enjoy a freedom from it in the season of my
duty, and the time of my communion vrith God,
what a comfort would it be ! but then am I molested
with wanderings and distractions, then is sin most
busy. O this is my great misery and burthen. Good
Lord, help me out of these troubles."
THE LIFE OF LIEUT. ILLIDGE.
nil
«<
Two things lie irery heavy upon me at this pre-
sent, and greatly troable me; ingratitude under
^reat mercies, and impenitence under great sins;
Lord, help me under these great straits."
'* I strive against sin, but am often overcome;
i^ht, but am often foiled : Lord, assist me in my
sptritaal warfare, and make me a conqueror."
** The longer I live, the more sensible I am of my
3wn frailties and infirmities, hardness of heart, dis-
traction in duty, want of zeal in the service of God ;
these are my grievances ; the spirit willing^ but the
fUtk tceak. O wretched man that I am ! My tin it
ever before me. But I am resolved, by the help of
God, it shall have no rest or quiet in my heart ; I
will continue to fight against sin and Satan, and all
the enemies of my salvation ; and though, like the
sons of Zerniah, they are too hard for me, yet I will
daily beg and pray for thy help, O Lord, and the
assistance of thy Holy Spirit against them, without
which I can do nothing that is good. Mine inigui-
tiet are gone over my head^ at a heavy burthen, they
are too heavy for me ; but I will declare mine iniquity,
I will be tarry for my tin."
III. His particular striving against the sin of pas*
sion, and hastiness of spirit.
'< Lord, thou knowest my frame ; I humbly con-
fess, to my shame and grief, that I have been pas-
sionate and impatient ; it is a misery that has too
much attended me in the whole course of my life :
the Lord in mercy pardon me, and change my cor-
rupt vile nature. Lord, give me patience and meek-
ness, and an humble spirit, that I may bear with
submission all the afiiictions that come from thee,
my God, and all the disturbances and injuries that
are offered me by men." ^Through the grace of
God, he got very much the mastery of this corruption
toward his latter end.
" I bless the Lord, I do what lies in me to life at
peace with all men ; I am willing to bear many
wrongs, and freely forgive all men that have done
me wrong ; and were I satisfied that I had wronged
any man, I would freely make restitution. I wish
barm to no man : if any do to me, I pray God for-
give them, for I freely do, as I desire to be forgiven
myself. I confess, through passion I may jar with
a neighbour, but I dare not bear malice, or harbour
revenge in my heart, against any man living, nor
ever had one suit or trial with any man in any court
in all my life."
'* I have read (says he) of a good man, who, when
one wondered at his exceeding great patience in
bearing injuries, answered, ** When my heart is
ready to rise against those that have done me wrong,
I presently begin to think of the indignities and in-
jaries that were done to Christ, which he bore pa-
tiently for me. If my own servant should pluck my
beard, or smite me on the face, yet this were nothing
^ wbat my Saviour suffered ; and I never leave off
thinking on this, till my mind is still and quiet. —
Who am I, that I should not be crossed ?"
He found great advantage against this sin, by the
frequent receiving of the Lord's supper ; for, (says
he,) '* When I meet with wrongs and abuses, affront
and injuries, they disturb and vex my mind, and
often put me into- a passion ; and then, in haste, I
threaten to go to law. But I presently consider that
I am a Christian, that I was lately at the Lord's
table, and must appear there again ere long, if not
prevented by sickness or death ; and how dare I then
harbour malice or revenge? Then I soon alter my
mind ; for my great Creator hath said. Vengeance ie
mine, and my blessed Saviour hath strictly charged
us to love our enemiet, and hlett tlum that curte ut"
IV. His doubts and fears about his spiritual state,
with his good hopes and resolutions.
'' When I inspect the state of my soul, doubts and
fears arise ; especially when I recollect the number
and greatness of my sins, and observe the present
hardness of my heart, and dryness of my eyes. I am
subject to a wandering fancy and distractions in
duty : God seems to frown, and to withdraw himself
from roe. It is sin that is the only cause of this my
present misery ; but when I think of God's mercies
and Christ's merits, and the comfortable promises of
the gospel, my hope revives. Lord, my sins are
great, but thy mercies are greater ; therefore, I will
never despair : if I perish, it shall be at thy feet. In
thee, O Lord, do I put my trutt ; let me never be con-
founded"
'* I seldom miss any opportunity of coming to the
Lord's table ; but I want that sensible joy and com-
munion with God, which many good Christians
have, and that inward comfort, which is of more value
than all the riches in the world. My heart is hard,
my affections dull, I am often lukewarm, and unfit
for holy duties. Lord, it is thou alone that canst
help me, and vain is any other help ; of myself I
can do nothing ; I have none to fly to but to thee ;
Christ is the rock on which my foundation shall be
laid : O pluck me as a brand out of the fire. Thou
hast said. Come unto me all ye that labour, and are
heavy laden, and I will give you rett: these are com-
fortable words to a poor sinner. Assist roe by thy
Spirit, good Lord, that I may embrace them, and
rightly apply them."
«< O when will the happy time come, that I shall
be set at liberty from sin and corruption, from the
body and the world ? When will the cares of this life
cease to trouble me, that I may repose in God ? His
love and favour is the greatest comfort in the world,
that will make a death-bed easy, and dying hours
comfortable.'*
'' It is the great mercy of God, that hath sup-
ported me under many temptations. I have often
fallen ; but, through the goodness of God, I have
risen again. I have been long troubled with doubts
ma
THE LIFE OF LIEUT. ILLIDGB.
and fears, yet have not despaired of God's mercy.
Let not his goodness encourage me to presumption
or vain hopes, or to think my own case better than
really it is ; but put me upon striving to enter in at
th.e strait gate, and working out my salvation with
fear and trembling, that I may make my calling
and election sure, while it is called to-day, because
the night is very near, when I shall work no more.
Lord, give me grace, though I want comfort."
It was some encouragement to him when he read
the lives of good men, to find that they had the same
exercises, particularly that of Mr. Philip Henry.
'* If such an eminent holy man" (said he) '* that lived
a life of communion with Ood, yet complained of
wanderings and vain thoughts in duty, &c. I will
not despond, who have the same burthens to com-
plain of."
He also took comfort from a passage he trans-
cribed from the present Lord Bishop of Coventry
and Lichfield, which was this : " The strongest en-
couragement of our endeavours towards heaven, is,
that all our defects shall be supplied by the infinite
merits of our Lord and Saviour, who knows the
infirmities of our nature, takes the will for the deed,
and admits honest endeavours in lieu of perfect
obedience. The goodness of God is infinite, and his
mercy is over all his works."
" I believe (says he) that vain and groundless
hope of salvation is the ruin of many, who say they
hope in Christ, but keep not his commandments ;
whereas, it is not saying. Lord, Lord, that he will
accept, but doing the will of our Father ; it is not
my prayers, nor my reading good books, nor writing
good things, that will bring me to heaven, without
faith and repentance, and serving God in sin-
cerity."
y. His self-examination, and evidences for hea-
ven.
*' Were I capable, I would write something of the
hardness and deceitfulness of man's heart, since I
can say so much on that subject by woful experi-
ence, for it hath been a continual trouble to me most
of my days. <' The heart" (says one) *' is that which
the eye of God is, and the eye of a Christian ought
to be, chiefly fixed upon." Many an earnest prefer
have I put up to God to soften this stony heart, and
fix this wandering mind : O that at length my heart
might be wrought into a right frame. Could I win
my heart to God, and keep my heart with God, I
should think myself a happy man. I pray daily
that God would create tit me a clean Keart, and renew
a right spirit within me. O that I could obtain the
favour of God, and communion with him, which I
value more than all the riches of this world. The
light of his countenance, an interest in Christ, and
the assistance of his Holy Spirit, I desire above all
worldly treasures."
** Lord, thou knowest all the secrets of my heart,
and all my thoughts afar oflf, all my present desius
and purposes, which, I hope, are well inteoded ; hn
I want thine assistance. The heart is deceitfcL
and doubtless mine as bad as any ; how then s]i«il
I judge of my spiritual state, which most judge tun
favourably of in their own case ? If the heart be filled
with sin, and so continues with delight, there is do
room or habitation for God and Christ in it. O that
I could put away all the evil of my doings, and re-
pent with tliat repentance which is not to be re-
pented of. So far as I know my own heart, these
are my unfeigned desires. Help and assist me, O
God, for thy mercy's sake. Let thy strength appear
in my weakness."
" Let me not censure others, bat begin at home,
and examine my own conscience, and judge mj
own heart: I am in the sight and presence of G^d,
whose all-seeing eye beholds all my thoughts, word$«
and actions ; and it is dangerous to dissemble wiih
God, or flatter myself."
Mr. Corbet's inquiry into the state of bis sool,
was of great use to him in this part of his work.
" Doubts and fears arise, (says he,) I feel nuny
conflicts between flesh and spirit ; and though the
flesh often prevails in some particular instances, yet
I trust, through grace, the spirit hath the predomi-
nant power. Tain thoughts, unruly passions, often
intrude into my heart, but they are unwelcome
guests there, and soon turned out I hope I sball
never offend my God willingly ; and that I do not
delight or allow myself in any known sin/'
** Some of my weak imperfect evidences for
heaven are these : 1. My hope is built porely^ upon
the mercy of God and the merits 4>f Christ. 2. Mj
designs, endeavours, and resolutions are freqnendj
good. 3. It IS my desire, delight, and practice to
hear the word of God preached. 4. I have a great
esteem for all that love and fear God, of what per-
suasion soever. 5. When I have done any action
that I think is pleasing to God, it is my great joy
and heart's delight 6. When I have done any ill
action, or committed any sin, it is the grief of mj
soul. 7. It is a very great trouble to n>e, to hear the
name of God profaned, or his word undervalued, or
evil spoken of. 8. I have been averse to law-suits,
and, to my power, am a peace-maker. 9. I have
been always willing and desirous to keep holy the
Lord's day. 10. There is not that person living that
I onvy or hate, or seek to be revenged on ; if any
hate me, I pray God forgive them, for I forgive them
freely. 11. Though I have been a vile sinner, yet,
I hope, I can truly say, that I am a penitent sinner,
and desire from the bottom of my heart, to sorrow
for all my sins, and to amend my life : Good Lord,
help roe so to do. 12. I had rather have a heart to
^ve God above all, to love him perfectly, than have
all the riches, honours, and pleasures in this world.
I would rather lose all things, than the grace and
THE LIFE OF LIEUT. ILLID6E.
1113
favoar of God, and the benefit of Christ, and the
Holy Spirit. I hope I can tnily say, with Mr. Cor-
bet, as far as I am able to discern my own heart
and ways, I have chosen the Lord for my portion ;
I take ap my rest in him, and not in the creature.
To love, fear, admire, and bless him, and to have
commanion with him, is my chief joy. I am heartily
grieved for loving God so little : yet I am certain, I
love nothing more than God, and in my esteem and
choice, I prefer a spiritual, heavenly life above all
things upon earth."
•* Lord, I love thee, for I am grieved at thy ab-
sence, and rejoice in thy presence ; I love those that
are like thee ; I love the place and duties where
thou art wont to meet thy people ; I am grieved
when thou art dishonoured by myself or others ; I
would have a heart to love, and look, and long for
thy coming and appearing in glory."
His particular actions he examined by the twelve
questions in Mr. H.'s Communicant's Companion,
eh. 4. which he transcribed and enlarged upon, con-
cluding : *' I have, to the best of my knowledge,
examined myself upon these queries, and find that
in many things I have fallen short, through negli-
gence and human frailty ; but in some things, con-
science witnesseth for me, that according to my
ability, I have kept my integrity; and I trust for
the time to come, that, through the assistance of Al-
mighty God, I shall walk more circumspectly."
YI. His contentment with his lot, and gracious
contempt of this world.
Though he lived upon a rack-rent, yet he was
very well pleased with the little he had of this world.
Thus he writes: '* It hath been my great happiness,
through the goodness of God to me, that my passage
through the world, thus far, hath been mostly plea-
sant and plentiful ; I have had Agur's desire, neither
poverty nor riches, being ever content with what
God appointed for me. I always had a very grateful
esteem of my own condition, and have not been
subject to murmur and repine."
" It is my trouble, that the care and business of
the world doth often take my thoughts off from
better things ; but I am endeavouring to bring my
worldly affairs into less compass, that I may hang
the world loose about me, may use it as if I used it
not ; setting my affections on things above, and seek-
in;, first, the kingdom of God, not doubting, but
that then other things shall be added."
'* There is not one day of entire peace in these
things ; but either something troubles, or nothing
satisfies. We may be happy without riches and ho-
nours, but cannot be happy without grace. It is
madness in men, to lose their immortal souls for the
dross and dung of this world. He that sets his heart
upon this world, can never seek the- world to come as
he ought ; therefore, O my soul, use all the care and
diiigcDce imaginable, to take thine affections off
from the vanities of this worid." Thus little do the
things of time appear to those, to whom the great
things of eternity are revealed by faith.
Archbishop Tillotson says, " Nothing doth so besot
the mind, and extinguish in it the sense of divine
things, as sensual pleasures do ; if we fall in love
with them, they will steal away our hearts from
God. Let my soul therefore despise the world, and
devote itself wholly to the fear and service of God."
'< Worldly things often hinder the good designs of
good men, and as for bad men, they carry them
headlong to ruin ; for they swim down the stream of
pleasure, not considering what account they have
to make, nor how it will be with them, when they
lie gasping and groaning on tiieir death-beds."
He had but little (in comparison) of the good
things of this present time ; yet he often said, " I have
enough of this world, and as much as I desire : "
and that he would not thank any one to give him
100/. per annum : For, *' I have enough to maintain
me, and am content with it ; and if I had such an
addition to what I have, instead of doing me good,
it might perhaps do me hurt." Thus godlinets with
contentment is great gain ; it is all the wealth in the
world. They who think what they have enough,
have enough ; and who would desire more ? Happy
they who bring their mind to their condition.
VII. His private devotions.
It appears, by his papers, that he conversed much
with God in solitude. Thus he writes in 1698 : '< It
is my desire, my real purpose and full resolution, to
do these two things for the future, as God shall en-
able me: I. To fall down upon my knees three times
a day to pray, and give thanks to God ; so Daniel
did, and-David, evening, and morning, and at noon.
2. That the first and last thoughts of every day shall
be of God ; and that as soon as I lie down l^sleep,
I will call to mind the passages of the day : afd how
can I spend my time better, when I lie awake in the
night, than in communing with God and my own heart.
I know the fittest posture for prayer is upon my
knees ; yet, I believe, God will accept of prayers
and ejaculations from his people, at any time, in any
place, if they come from an upright heart."
'* I bless God, according to my abilities, I fre-
quently make my addresses to my great Creator,
though I am unworthy to take his holy name into my
polluted lips : I am sensible of my insufficiency for
prayer, yet, I hope, my merciful Father will accept
me ; for he regards not so much the words of prayer,
as the heart and the spirit of prayer ; and he rejects
no bumble faithful suppliant, be his speech ever so
weak ; even broken words will serve, if they come
from a broken heart. Prayer without sincerity is a
lie to God. Lord, give me wisdom from above, and
teach me to pray,' so that my prayers may be accept-
able to thee, my God ; that every prayer may come
warm from the heart, may be an effectual fervent
1114
THE LIFE OF LIEUT. ILLIDGE.
prayer, which availeth maoh. If we employ both
head and heart in the service of oar prayers, then
we may pray at all times, and in all places. When-
ever we have a heart to pray to God, he has an ear
to hear. It is the heart God requires in this duty ;
for a dead, dull, heartless prayer is an abomination
unto the Lord.'*
He much esteemed a book, called *'The Liberty of
Prayer," written by Mr. Jencks of Harley, read it
much, and wrote many excellent passages out of it
He was for praying always with ail prayer ; and de-
spised neither prayers by a form, nor extempore
prayers, thinking each to have their excellences at
several times ; and that he who truly loves prayer,
will truly love both.
In his family be prayed daily, and usually read
the Scriptures, or caused them to be read, and sung
psalms. There he used mixed prayers, as Dr. Ful-
ler calls it ; partly a form, which he wrote down in
his book, containing the essential parts of prayer,
which always remained unaltered ; butaddingmany
movable petitions to it, as the Spirit of God enabled
him, and as there was occasion.
*' A prayerless family (says he) is no better than a
beast-house, and indeed a den of thieves, where God
is robbed of his tribute, and their jiouls of the bene-
fit. He that will undertake to prove that prayer
is needless in families, shall oblige them to be his
humble servants, or any one's, but his that made
them."
VIII. His worship of God in public.
He attended the public worship of God in his
parish church every Lord's day, and was sure to
come early, though he was near two miles distant
from it ; yet he could say, he had never been absent
from it any Lord's day for seven years, except twice,
and then his occasions called him to other parish
churches. In the afternoon, when he lived in the
country, he often staid at home that he might send
all his family to church, because he thought he could
spend his time better at home than any of them
could ; but when he came to live in the town, he
constantly went to church both parts of the day ;
and, at noon, on the Lord's day, a chapter was read
to his family, a psalm sung, and concluded with
prayer.
He wrote down, when he came home, the text,
and what he could remember of the sermons he heard,
that he might have the benefit and comfort of review-
ing them afterwards.
But he was in a special manner exemplary, for
his diligent and serious attendance on the ordinance
of the Lord's supper ; which he rarely omitted when-
ever there was an opportunity for it in his parish,
which usually was eight times a year ; and he made
very solemn preparation for it. Miich of what he has
left behind him in writing, is sacramental medita-
tions, partiy.his own, and partly gathered out of good
books ; Mr. Gouge's, Mr. Flavel's, Mr. ShoverV
and others.
'* According to the dying charge of my Lord a&s
Saviour Jesus Christ, (says he,) I do freqaeetlj
attend at the Lord's table, and do that is rewkm-
hrance of him, as he hath required. Lord, I dislilt
none of thy commands, they are all good and reasoc-
able ; but I find fault with my own wicked heart,
that I do not more heartily love, and more readilj
obey, them. I bless the Lord, I have b«en seldom
absent from his table these many years, and btfc
found great benefit by frequent communion. I an
sorry when 1 see but a small appearance at the
Lord's supper. Some are absent, becaoae they lore
their sins and will not part with them, and so slif;bt
their souls; others, because they oxercbaige tbeir
hearts with the cares of this world. Mr. Jenks out
minister told us, * All worldly business is either
lawful or unlawful : that which is unlawful, ia tke
name of God, renounce it ; that which is lawful, aod
used with moderation, rather fits a man for the sa-
crament than otherwise.' Others are absent apoa
a mistake, that they can never be well prepared to
receive."
He usually spent one day in fasting and prayer ia
secret, before the Lord's supper ; and sometimes
two. ''These two days, (says he,) I desire to set
apart for the worship and service of God, with a fall
purpose to make what preparation I can, by tke
grace of God, for receiving the holy sacrament of
the Lord's supper. To that end, I will, as God shall
enable me, humble myself, and with sorrow sod
shame confess my manifold sins to my merciful Fa-
ther, who is a sin- pardoning God ; I am ashamed,
and do repent, of all my sins ; and it is my heart's
desire not only to confess them, but to forsake, detest,
and abhor all manner of sin whatever. Lord, grant
that I may not bring one beloved sin to thy table.
Thou hast promised pardon to all that truly repent,
and eternal life to all that believe in thy Son. Be-
hold, O Lord, I heartily repent of my sin, and sted-
fastly believe in the Lord Jesus Christ, puttins: my
whole trust in him alone for salvation. ' Enable me.
0 Lord, by thy grace, to persevere to the end, that
1 may be blessed for ever, through Jesus Christ.
Amen."
Thus he writes ; " To-morrow is a day of great
concern, not for our bodies, but our souls, for we are
to meet the Lord at his own table. O with what
humility, reverence, repentance, faith, charity, oag^ht
we to appear there ! I have endeavoured to prepare
myself, setting this day apart for prayer and medi-
tation, especially on the sufferings of my dear Sa-
viour for my sins, both in bis life and at his death.
I hope that my striving and struggling is a sign that
I am not dead in trespasses and sins ; for a dead
man strives not. I beg of God often, and faeartilj,
that I maybe upright in all my duties.'*— Bat be
THE LIFE OF LIEUT. ILLID6E.
1116
afterwards wriles; ''At this sacrameDt my beart
was bat doll and sluggish, which is my greatjtroQble ;
I thoagbt I took some pains with my hard heart in
my preparations, yet my endeavours proved ineffec-
tual at this time. God be merciful to me a sinner,
for the heart is deceitful above all things, and
desperately wicked."
Another time he writes : " I did appear at the
Lord's table, and receive the holy sacrament of the
Lord's supper, I hope to the benefit and advantage
of my precious and immortal soul; I found much
joy and comfort in the ordinance, and it was very
delightful to my soul. Lord, bless and sanctify it
to me, and grant, O God, that I may ever bear upon
my heart those promises and resolutions which I
make at thy holy table."
And thus : " O Lord, I dare not approach thy
holy table in my own strength or merits, but in the
strength and merits of my dear Saviour Jesus Christ;
for I know, when I have done all that I can, to fit
and prepare myself for thy table, my endeavours
will be found imperfect; yet, I will hope and trust
in thee, my God, for thy help and assistance, and
the free pardon and forgiveness of all my sins,
through the mediation of my dear Saviour, and this
I beg for Jesus' sake, and for thy mercy's sake.
Amen, Amen."
And thus : " I often call to mind that memorable
saying of Mr. Flavel : * The Lord's supper and
the point of death require equal seriousness ; we
should go to that ordinance, as if we were going
into another world.' O what need is there of an
awful, composed spirit, when we approach the Lord
in this ordinance. O that I could humble myself at
this time, and examine myself, and search and try
my beart and ways, that I may find out my errors,
and where my unfitness lies, that I may repent and
amend ! O how unsuitable is a dry eye, and a hard
heart, to such an ordinance as this ! Now would I
free myself from all my cares of this world, be in
perfect charity with all, and be affected in prayer
and meditation. The chief things this vain world
affords, are honours, riches, and pleasures : I desire
no greater honour than the love and favour of God';
no riches, but an interest in the unsearchable riches
of Christ, and benefit by him ; nor value any plea-
sure like communion wilh God: Lord, grant me
these, and I desire no more."
" Lord, I stretch out the weak arm of my faith
towards thee ; O stretch out the mighty arms of thy
power and mercy, and come and save me. I am
fearful that I am not rightly prepared, but I hope
this is an error on the better hand ; then are we most
fit, when we are most humble and ashamed in the
sense of our own unfitness. I will, by the grace of
God, use my best endeavours, acknowledging my
own insufficiency. The spirit is willing, but the
flesh weak ; therefore will I beg of my heavenly
Father, that he will direct, assist, and accept of me,
through Christ my Saviour. Let this unspeakable
love of thine constrain me to obedience."
Once when he was prevented from this ordinance
by an unexpected throng of worldly business, which
he thought did for the present unfit him for it, he
writes, " It was a great trouble to me that I lost
such an opportunity ; Lord, pardon this great neglect,
this sin of omission, and prepare me, by thy grace,
to embrace the next opportunity."
His prayer, sometimes, after the receiving was,
" O most glorious Lord God, let me now sing praise
to thy great name ; for blessed are they that dwell
in thy house, and are fed, though it be with the
crumbs that fall from thy table ; and now I have
tasted and seen how good thou art, and that thou
hast heard my prayers, and granted my request : O
that I might never depart from thee, or be weary of
thy service. Strengthen me, O Lord, against all
manner of sin, that I may say, with the princely
prophet, / have sworn and will perform it, that I will
heep thy righteovs jvtfffments. Direct me, O Lord,
by thy Holy Spirit, and carry me through this rale
of tears, this valley of the shadow of death, for
Jesus' sake. Amen."
When he received the Lord's supper, upon the
account of his office, he writes, " I doubt there are
many who come upon this occasion, and neglect the
duty at other times, which is a sad thing ; but let
me begin at home, and not judge other men, but
examine myself."
IX. His thankfulness to God for the mercies he
had received.
He often expresses himself much affected with the
goodness of God to him, the memory of which he
abundantly utters. In August 1097, he thus writes :
** This being the 00th year of tny age, I thank my
God, who hath spun out my days to this length. I
praise the Lord, that he hath made me a reasonable
creature, a man, and not a beast; a Christian, and
not a heathen ; that he hath planted me in a pro-
testant nation, blessed me with the light of the
gospel, which I value above all things: Come, be^
hold the worhs of the Lord, what he has done for my
soul! I have a competency to live upon ; though it
seems but little in the eyes of some, yet, I bless my
God, I think it sufficient, and am therewi'h very well
content. I have enough to keep me while I live,
and bury me when I am dead, and that is sufficient.
Naked came I into the world, and brought nothing
with me, and naked shall I return, and carry nothing
away with me."
*' If I look back, and review the mercies of my
life, they are innumerable. I shall only name some :
I never was arrested or imprisoned in all my life ;
never had a joint put out, or a bone broken ; never
received any great hurt or wound, to use a surgeon ;
have been long in the militia, yet never was in one
1116
THE LIFE OF UEUT. ILLIDGE.
battle, so peaceable have our days been. I have
had mach dealing in the world, yet never had a trial
in any court, which has made my life the easier. I
never was assaulted by thieves, nor had my pockets
picked. I have lived in repute and credit, and
never ifnder any disgrace or scandal ; and what false
reports have sometimes been raised of me, never
turned much to my prejudice. I have had many
creature-comforts, good wives, good children, hope-
ful grand-children, kind friends, and loving neigh-
bours, &c. My lot is cast in a fruitful soiF, where
the gospel flourisheth, and is frequently preached,
when many, more deserving than I, have lived in
poverty and affliction, or have been grieved with
wicked relations, that have brought down their gray
hair» with sorrow to the grave* My passage through
the world has been very pleasant"
How may this good man's thankfulness to God
shame those who, instead of caring and working for
a livelihood, and paying a great rent, as he did, live
at case, receive great rent, and deliver all their care
and business upon the heads and hands of others,
and have every thing about them pleasing to a
nicety, and yet seldom think of their obligations to
the God of their mercies, or give him praise for his
favours to them.
But see how he was affected with these mercies :
*' Lord,*' (says he,)*' it is owing to thy goodness, not
to any desert of mine, that my life has been so com-
fortable. What shall I render to the Lord for all
his benefits i I will acknowledge his goodness to
me, and praise him while 1 have a day to live in
this world. O that I could in some measure walk
answerably to the goodness of God to me ! Lord,
thou hast given me abundance of temporal good
things, give me spiritual grace, and I ask no more.
Yet (be adds) the present pleasures of my life shall
never extinguish in me the thoughts of death, be-
cause the one is certain, the other uncertain."
He often expresses his thankfulness to God for
public mercies ; for peace, and plenty, and health
in the nation, especially our happy enjoyment of
the gospel ; that not only our civil rights and liber-
ties, but our religion, is secured to us by law ; that
our land is not a seat of war. And he writes with
great compassion concerning those countries that are
so: ** Sure no nation under the sun enjoys more
mercies than we in England do at this time. I am
obliged to praise God, not only for particular mer-
cies to me and mine, but for his common mercies to
the land wherein we live. Blessed be the God of
heaven for them ; and again, I say, blessed be his
great and holy name for evermore. How great is the
patience and forbearance of God towards us, though
our sins cry. aloud for vengeance ; and we are very
oograteful for the mercies we receive. Some do not
like the present government ; others grudge at the
taxes ; others are highly offended at the toleration ;
and some are scarce content with any thing, not gob-
sidering the calamities of other nations. How bar-
barously the poor protestants of France have beei
used by their tyrannical prince, and what dcsoli-
tions he has made with fire and sword in many of
his neighbouring countries, though of his own reli-
gion !"
X. The sense he had of his afllictions.
Undertaking in his old age to give an account of
his troubles, thus he begins : ** My greatest trouble
is for the sins that I have committed." Which he
took all occasions to reflect upon with godly sorrow,
abhorring himself, groaning under the bortheo of
corruption, longing for deliverance, and crying to
heaven for help. His books are full of passages to
this purpose: wondering at those fools who cas
make a mock at sin ; who plead for it, laugh at it,
turn it into a jest, and glory in it ; forgetting the
nature of God, the worth of their souls, and the awful
eternity they are so near. Though such may have
the name of Christians, it is but the name. O what
heart-piercing thoughts will such have of eternitj
shortly ; and they will be themselves astonished to
think, how they could possibly make so very light
of these great things.
His next trouble was, worldly care and business ;
" Which" (says he) ** is often a great hinde ranee to
my devotion, distracts my head, disturbs my mind,
and makes me unfit for holy duties. An affable tem-
per hath been injurious to me: I have been always
ready to serve my neighbour or friend in any busi-
ness that I was capable of, whereby I have lost much
time ; but I have therein endeavoured to do good,
and show that I love my neighbour as myself. But
I earnestly desire, that I may desist from worldly
business one year or two before my death, that I may
have the more time to prepare for it."
His next trouble was, the painful infirmities of
old age ; stone or gravel in the kidneys, sciatica,
arid the like. " Though I live (says he) with much
content, yet not without a thorn in the flesh ; scarce
a night passes without smarting pain; but it is God's
goodness that it is not worse. I have reason to bear
it patiently ; for it is less than my sins have deserv-
ed. Though the outward man grows weaker, I hope
the inward man grows stronger. Lord, cast me not
off in the time of old age.*' A book written by Mr.
Corbitof Chichester, when he was grievously afflict-
ed with the stone, was of great use to him, and he
collected much out of it ; concluding, " Lord, put
thy Spirit of grace and meekness into my heart, that
I may bear with patience whatever thou art pleased
to lay upon me, and help me to follow this good ex-
ample. I can truly say, my pains and distempers
have very much drawn my mind off this world. //
is good for me I have been afflicted.'* He wrote down
divers passages of Scripture, to comfort himself witlt
under his pains : Happg is the man whom God cor-
THE LIFE OF LIEUT. ILLID6E.
1117
*tethjf6r he makeih tore, and bindeth up. Whom
i Lord loveth he ehtuteneth. Bletted is the man
\om thnu ehastenesif O Lord, and teaehest. And
iny the like.
Being once wonderfully delivered from hurt by a
ngerous fall from bis borse, bis foot banging in
e stirrap, so tbat be bad been in all likelibood
lied, if bis sboe bad not bappily come off, be writes
as of it ; *' In my distress,! said, Lord, bave mercy
my soul, for 1 see tbat my life is gone ; my bope
ks in God, to wbom I cried for deliverance, and
! heard me according to bis word : Call upon me
the iitne of trouble, I will deliver thee, and thou
alt glorify me. God granted mc deliverance ; and
lall not I now endeavour to glorify tbee, O tbou
reserver of men ? O let this for ever engage me to
&ep close to Christ my refuge ; and make me say,
ith Ezra, Since tbou. Lord, bast given me sach a
eliverance as this, should I again break thy com-
mandments? Lord, grltnt that I may never forget
ly goodness." He failed not to give thanks to
rod for the mercy, upon the yearly return of the
av.
XI. His zeal for the suppression of vice and pro-
.ineness.
When the minister of his parish, and others of his
leighboars, (well affected to religion and virtue,)
oined in a society to promote the design of her
^lajpsty:) pioa:» proclamatioa,/or the preventing and
vvoiishing of vice, profanenets, and immorality, by
nforming against offenders, in order to the putting
»f the laws in execution, be was an active man
iinong them. Though many opposed this good
MTork, and reproached them that acted in it, yet be
knew be bad the law of God and the land on his side,
and was not discouraged in it. This good design
was countenanced and encouraged by the Arch-
bishop of Canterbury's circular letter to the bishops
of his province, dated April 4, 1699, the printed
sermons of the Bishops of Ely, Salisbury, Chester,
Chichester, Dr. Stanhope, Dr. Willis, Dr. Ken net,
and other dignitaries of the church. The Lord
Bishop of Oxford thus addresses himself to those
societies : ** Ye brave and truly heroic souls, who
have entered into a holy confederacy, not only
aj^ainst flesh and blood, but against principalities
and powers, &c. your adversaries are numerous and
powerful ; the prince of the power of the air, with
his rulers and companies, and the children of diso-
bedience upon earth, in whom he worketh, all evil
spirits, and all wicked men ; and from these you
'^iiist expect the most vigorous and obstinate oppo-
sition. Dot be not afraid oi their terrors ; remember
tliatthe battle is not yours, but God's," &c. Much
to the same purpose is collected in the Account of
the Progress of the Reformation of Manners, the
thirteenth edition. It is therefore a great surprise
^lid grief to all good men, to find those societies
represented quite otherwise by Dr. Sacheverell, in
bis assize sermon at Derby, Aug. 15, 1709. Where
be says, '' That under the sanctified pretence of re-
formation of manners, they turn informers, assume
an odious and factious office, arrogantly intrench
upon others' Christian liberty and innocence, and
under the show of zeal and purity, the most infalli-
ble token of a dexterous and refined hypocrite and
knave, turn the world upside down. And these
troublesome wasps erect themselves into illegal in-
quisitions; and whatever godly and fallacious
glosses they may cast upon their actions, they are
doubtless the unwarrantable effects of an idle, en-
croaching, impertinent, and meddling curiosity, the
base product of ill-nature, spiritual pride, censori-
ousness, and sanctified spleen, pretending to carry
on the blessed work of reformation, by lying, slan-
dering, whispering, backbiting, and tale-bearing,
the most express character of the devil, who is em-
phatically styled. The grand accuser of the brethren.
No wonder then, that St. Paul has so severely stig-
matized these busy-bodies in other men's matters,
by ranking them with murderers and thieves, as the
most proper persons to keep one another company.**
When this good man was told, be would be ac-
counted a busy-body for joining to this society ; be
said he valued it not, so tbat he was doing good,
and were honouring God. He gives this account of
it ; '* We met about twenty of us at our minister's
bouse, the last Lord's day in the month, after even-
ing prayer, to consult about carrying on the good
work of the reformation of manners in the parish ;
and we bad pretty good success, many were re-
strained from open profaneness, the poor relieved ;
but we met with discouragement from some, wbom
we hoped would bave encouraged us."
Once comingilnto a public bouse, and bearing a
gentleman most profanely swearing, though a
stranger to him, he desired him to forbear. Said be,
*' Thou art some presbyterian, I warrant tbee." Said
the lieutenant, ** Praysir, what church are you of?"
'' Of the church of England," said be. Then said
the lieutenant, *' I am sorry you are of the same
church that I am of, for you are a disgrace to it."
'* I once" (says be) *' heard a friend of mine talk
atheist-like, very profanely. I reproved him, say-
ing, *< Sir, why do you talk so wickedly ? Do you
think there is neither God nor devil, heaven nor
hell ?" He answered, ** It may be there are such
things, but I know not where they are." I answer-
ed, ** Sir, in time you may know, to your own sor-
row and amazement." By this time be doth, for be
died lately.
XII. His charity, especially for the teaching of
poor children.
He was very liberal to the poor, according to bis
ability. A worthy knight giving away many of
Mr. Gouge's tracts, entitled, Surest and safest wag
1118
THE LIFE OF LIEUT. ILLIDGE.
of thriving, one of them came into his hand. After
he had read it, he wrote down his resolution, which
was, from that time forward to double his charity.
He loTed to employ poor workmen, and was kind to
them, saying, they worked hard for a little money.
He wrote down such passages as these, to stir up
himself to charity : '< It is not he that possesses
wealth, and keeps it by him, that is rich, bnt he that
distributes it in charity, which will make men rich
for ever. When thou givest to the poor, then securest
to thyself ; and what thou withholdest another shall
possess. Give to the poor, and it shall be given
thee ; it is lent to the Lord, and God twice repays
it; in this world by a blessing on thy wealth, and in
heaven he repays it over again. Thou shalt have in
grace, what thou partest with in money .^*
He contribnted very cheerfully to the teaching of
poor children, and bought divers, of that little book,
called. The puide to heaven^ to give away, and had a
great esteem for that book ; generally carried one
about him to read at his leisure. He much rejoiced in
the increase of the charity schools, and was pleased
to see the children taught at those schools carry them-
selves reverently at church, and hear them say their
catechism. When hedied, out of his little, he left ten
pounds to the charity-school in Wibunbury parish.
XIII. His respect to good ministers, and his grief
concerning those who were otherwise, and his la-
menting our unhappy divisions.
As he had a reverence and love for God, so he
had for all bis ; his day, his people, his ordinances,
his ministers. He was, in judgment and practice,
for the church of England, as by law established ;
'* for*' (says he) " it is my belief that a man may, by
the grace of God, live as holy a life in this church as
in any." He does in his books bless God for the
learned and pious clergy of the clBrch of England.
It rejoiced him to hear (a few days before he died)
the present Lord Bishop of Chester preach so ex-
cellent a sermon at Nantwich, that had the marrow
and substance of the gospel in it, on 1 Tim. i. 15. and
to hear of that excellent charge he gave his clergy,
to teach their people the necessity of divine revela-
tion, the divine authority of the Scripture, and the di-
vinity of our Saviour, and to pressholinessof life; and
that they should set a good example, and deny them-
selves in lawful things for the good of their people :
and refrain from public houses: and as to those pro-
testant dissenters, that carried it humbly, and as
they ought, they should not be behind-hand with
them in love and kindness. He rejoiced that the
church had many such.
He had a great value for Mr. Jenks, who was
minister of Wibunbury, and died July 19, 1700. ** I
got much benefit to my soul (says he) by his good
preaching, and exemplary living. He was a man
of a good natural temper, an ingenious preacher,
sober and temperate, very charitable, and of a public
spirit. He used his best endeavours to promote re-
ligion in the parish. I have heard him reprove sin
and idle talk very boldly. He was diligent in tbe
duties of a minister. He was a constant reader
of the prayers, and frequently administered the
Lord's supper; carefully catechised tbe children
and servants in the summer time ; visited the sirk
in all quarters of his parish, both poor and rich ;
would go to any part of the parish to baptise chil-
dren that were sick, and not fit to be brooght to
church ; took a deal of pains to get subscriptions for
the maintaining of petty schools, to teach children
to r«ad. He did his utmost towards the suppression
of vice, particularly the punishing of the filthy sio
of fornication in the parish ; but herein he was op-
posed by some, to his great grief, which made him
often say, that Christianity was come to a Tery low
ebb among us, when men that profess Christianity
hinder the punishment of vice and debauchery. I
asked him once to spend his two-pence with me :
says he, " I never went to an ale-house on purpose
to spend two-pence, in all my life." For repairini:
the vicarage-house, and improving the glebe, he ex-
ceeded most men, and endeavoured all that in htm
lay, to promote all the concerns of the church. Mr.
Lancaster preached his funeral sermon, on Acts xx.
20. 1 have taught gou puhlielg, and from hoase to house ;
and gave him a very high character, which he well
deserved." After the funeral, Mr. Lancaster came to
Lieutenant Illidge, took him by the hand, and said,
" You were none of those that grieved your minister."
'* In the time of our vacancy," (says he,) '* it wa.<
my frequent prayer to Almighty God, that he would
be pleased to send us a minister that truly feared
God and loved religion." He also took the boldness,
in his great zeal, to write to my Lord Bishop of Lich-
field and Coventry, who is patron, beseeching him,
for Christ's sake, the great Shepherd and Bishop of
souls, to provide for this great parish (being eighteen
townships) such a minister as may answer the great
chaise and trust he undertakes ; one truly religious,
laborious, and an able preacher, that may bring
honour to God, and our holy religion, &c. praying
God to direct his Lordship in the choice. And when
his lordship had presented Mr. Bromfield, the pre-
sent incumbent, and he had had some trial of him.
he writes, *' What great cause have I to thank and
praise the Lord, who hath beard my prayers, and
sent us such a good minister." Some time after be
wrote to Mr. Bromfield, expressing his great satis-
faction in him as his spiritual guide, and begging
his pious advice and instruction in his spiritual con-
cerns ; " for it is from your mouth (saith he) that I
receive the good word of God, and from your hand
I receive the holy sacrament of the Lord's supper,
and according to your counsel I purpose to proceed,
as God shall enable roe." He prayed earnestly for
bis minister, that he might live long to the glory of
THE LIFE OF LIEUT. ILLIDGE.
1119
God, and might be an instrument of the converison
and salvation of many souls.
Concerning the divisions among us, he thus writes :
** I own myself to be a member of the church of Eng-
land, which, I think, is not exceeded by any other in
parity : I was baptized, and have continued in that
communion all my days, yet have great charity for
protestant dissenters, that truly fear God, and love
religion*. I am much troubled when I hear such
abused, and reproached, and scorned by wicked and
profane wretches, that will swear, and curse, and be
drunk, and stick at no manner of debauchery ; and
yet boast that they are chnrch-of-England men.
God knows, these arc a disgrace to our church, and
a great scandal to religion. . These are the men that
undermine the church, and are drawing down judg-
ments on themselves and the whole nation. And
some of our high clergymen Will preach against pro-
faneness in the pulpit, but allow it, and laugh at it,
in the ale-house ; and will rather reproach and per-
secute an honest dissenter, for truly serving God,
than make complaint of, or endeavour to punish, a
profane swearer, a drunkard, or a debauched
wretch, that blasphemes the great God. We have
good laws against profaneness, but not put in exe-
cution : it is as the prophet Hosea says, like people,
like prieit, I once reproved a minister for sitting in
idle company, and hearing a deal of obscene and
wicked talk. He answered, *' I am not to reprove
such things out of the pulpit.'^ So careless and
lukewarm in religion are many of them. They live
loose lives themselves, and grow envious at those
who serve God after a more serious manner, though
of their own communion, and true sons of the church.
Doubtless it will be more tolerable for Tyre and Si-
don in the day of judgment, than for such men,
especially those that persecute and reproach the ser-
vants of God ; whoso offends one of these, better he
were thrown into the sea with ai millstone about his
neck. Good Lord, in mercy turn the hearts of those
blind guides, who call themselves the ministers of
Christ, but discover the contrary, by their ambition
and pride, and seeking revenge upon their poor dis-
senting brethren, rather promoting animosities than
using means for peace.''
" Another time '' (says he) " I was in company at
dinner, where there were many that count them-
selves of the high church, and abundance of cursing
and swearing there was among them ; and though
there were some clergymen at table, they showed no
dislike of it, nor gave one word of reproof to the
swearers. I very much suspect that such men are
no ministers of Christ, who can stand by, and hear
their Master abused, and have nothing to say on his
behalf. Indeed of late, there is a generation of
young clergymen among us, who are proud, and idle,
and loose, and fitter to go to school than to the
PDlpit."
Let none blame him for his zeal in this matter,
since he himself knew, by sad experience, what in-
fluence the ill examples of the clergy have upon
others; for he remembered with grief, that above
twenty years ago, when he himself lived a careless
life, he sat up one sabbath night, drinking till the
next morning, and two clergymen were in company
with him all that time ; one that had preached that
day, and the other the minister of the parish. Towards
morning, when they had drunk the house dry, one of
the ministers gave money, to knock up another house
to get more drink. When he came home, his wife
asked him, how he could answer his mispending
the evening of the Lord's day so ; he replied, he
had been with two ministers, and he did but as they
did.
Then when he lived at large himself, he was very
severe against the dissenters ; but when he saw the
errors of his ways, he was troubled for it, and became
very moderate towards them. Hearing them often
reviled by those, who themselves led bad lives, he
set himself to inquire concerning tfiem, acquainted
himself with some of them, and looked into their
books, and found they were not the men they were
represented to be, but men worthy to be loved;
and then, though he continued in full and constant
communion with the church to his dying day, he was
himself reproached as a presbyterian ; which very
much confirmed him in his good opinion of them :
« For" (says ne) " our high churchmen will scarce
admit of hue serious Christian among us ; for if a
man begin to have that character, he is branded with
the title of a presbyterian.'' Certainly they cannot do
the Presbyterians a greater kindness, nor the church
of England a greater diskindness, than using such
language.
It grieved him to hear some make such a noise
against those whom he knew to be good Christians,
calling them schismatics, when they themselves who
made that noise, he thought unfit for so great
a charge of souls, by reason of their immoralities,
their small qualificaUons, or their envious, unchris-
tian, malicious tempers. He wondered how men
could make so light a matter of souls, as by their
unnecessary impositions, to force men either to a
sinful compliance, or (as they call it) a '* damnable
schism." Upon his reading the conference at the
Savoy, between the bishops and the ministers, com-
missioned by King Charles II. he told his minister
his judgment was, that the fault of our divisions lay
at those bishops' door, who had power, and might
have prevented them.
He prayed often for the healing of our divisions,
and comforted himself with those words of the
learned Bishop Stillingfleet ; ''God will one day
convince men, that the union of the church lies more
in the unity of faith and affection, than in uniformity
of doubtful rites and ceremonies."
1120
THE LIFE OF UEUT. ILLIDGE.
XIY. His spiritaal improvement of common oc-
corrences.
Some of the many occasional good thoughts which
we meet with in his papers we shall set down.
No?. 1st. 1609. " This, I understand, is my birth-
day. I now enter apon my climacteric year sixty-
three, a year in which it has been observed that many
die : I have found, in reading lives, that TertuUian,
St. Bernard, Luther, Melancthon, Justus, Jonas, and
many others, died in that year of their lives. Death
is a debt I ewe, and must pay ere long, whenever
the great God demands it Lord, I am willing to
submit to thy holy will ; do with me what thou
pleasest. My time is short, my work is great, my
strength is small. Lord, help me to improve that
short minute of time which yet remains."
'' I have lately set my house in order ; and, I
hope, have made an honest and equal distribution
of that worldly estate my good God hath given mc,
endeavouring, in all things, to die with a good con-
science, which will be comfortable in a dying hour."
" I have now past one month of the doubtful
year, and am so much nearer my end. I endeavour
to stand upon my guard, and to watch, because I am
uncertain when my Lord cometh/*
At the latter end of the following summer he
writes, ** Now the days beg^n to shorten, an emblem
of my estate ; my days decline ; winter and death
are coming on ; wise men provide for both. Most
men take care of their bodies and earthly concerns ;
but most wise and happy is that man that takes due
care of his soul, and his eternal concerns, that in
health prepares for sickness and death.''
At the return of the year he writes : " I have now
out-lived the doubtful year ; and, I praise God, have
meditated more of death this year than formerly ;
and, I hope, shall continue to do so all the days of
my life. Death will come, and that ere long. The
young may die, but the old must die. A friend of
mine, not long since, said, rejoicingly, '' Now I have
outlived my climacteric year, I hope I may live a
great while ;" but he died the year following. And
I know death hath the same power over me this year
that he had the last, only waits for a commission
from him, in whose hand are all men's lives ; nay, I
cannot assure myself of one day, so uncertain is the
life : and the day of the Lord comes as a thief in the
night I hope I shall never live out of the expect-
ation of death, while I continue on earth. Lord,
help me to watch and pray. My glass is still running,
my dissolution draws near, but the time is uncertain ;
therefore I must wait the Lord's leisure, whose crea-
ture I am, and to whom I owe all possible obedi-
ence,—his time is the best time."
When he entered upon his seventieth year, he
writes, " I may very well expect death may seise
me before this year be ended : I find great decays in
myself of late, so that the time of my dissolution
must of necessity draw near. Should I oattive
year, and God should add more days and yean
my life, I am sensible they would be bat labour
sorrow, as Moses speaks ; but I will refer all to
merciful Father, and resign myself wholly lo his
and pleasure. It is high time to bestir myself;
the day is far spent and the night is coming,
I must work oo more. I am now arrived near
end of my journey : I have almost done ^th
world, and the world with me : I have hitherto p«»
ed without any signal troubles ; and if now, in
close of my days, God gently lays his afflicting ha:
upon me, I have no reason to complain ; but
own it is what I have deserved, and it is good
me that I have been afflicted. No mail is
miserable than he that has no adversity."
" Such a time there was great cock-figfating aal
horse-races about the town ; but I saw none of tbea,
having a more serious concern in hand, to prepaii
for my g^eat change. What will all the pleasaic^
of this world avail us, when we come to lie up<« i
death-bed ?"
When he had completed his seventieth year.
" Lord," (says he,) ** make me wise to salvation:
teach me so to number the few minutes of my tine
that yet remain, that they may be spent to thy gl«ry.
and the benefit of my own immortal aoal. I hart
lived much longer than ever I expected. Lord, as
thou hast given me length of days, with much com-
fort and contentment grant me the joys and coo-
forts of thine everlasting kingdom for Christ's sake **
Jan. 1st '* Lord, as thou hast given me life and
health to enter upon a new year, so I pray thee pjt
me a new heart renew a right spirit within me,
order all my affections according to thy will, that I
may love what thou lovest and hate what thoa
hatest; that I may abominate all my old sins, tDd
may become a new creature in Jesus Christ ; that I
may spend the ensuing year to thy plory, and the
good of my own soul. One year passeth away, sod
another comes ; and still I am nearer the time of
my dissolution : as the old year is expired, Lor^
grant that all my sins may expire ; as thc^new year
is begun. Lord, give me a new heart and new and
earnest desires, to persevere in godliness all the days
of my life."
" Old Mr. Henry desired, that if it were the will
of God, he might live no longer than he was usefal •
and my desire is, that I may not live so long as to
be troublesome."
<* Now autumn is come. The days grow short,
so doth my life ; it declines every day, and is n^ar
expiring, n is the g^atest wisdom, in time of
health and strong^, to prepare for sickness and
death : he that really doth so, his business of djinf
is half done. A diseased, pained body will unfit ibe
mind for holy duties ; therefore it is good to laboor
in health, and make our peace with God then. 6raj
THE LIFE OF LIEUT. ILLID6E.
1121
hairs tells ns, as the golden leaTes on the trees in
aatamn, that our fall is near, and it is highly dan-
herons to defer onr repentance to the last. Many
on their death-bed are sorely handled ; some seized
in their heads, and rendered insensible ; and how
can the g^eat work be done then ? A virtaoos life
never thought ill of death. A good conscience, and
a well-gronnded hope of saWation, will encoorage a
d>-ing man: yet good men may be oppressed with
doubts and fears upon a death-bed, and go to heaven
even by hell-gates.''
One year he writes : '' There is a great show of a
plentiful crop this year ; which yet our God, if he
pleaseth, can deprive us of. The famous Mr. Hook-
er, (as I have read in his life,) when he was offered
a benefice in London, desired rather to have a coun-
try parsonage, where he might see the blessings of
God spring out of the earth. And a pleasant thing
it is to see the fruits of the earth spring up, grow,
and in a little time come to maturity. O that we
may not set our hearts too much upon those things,
so as to neglect the main business."
Another year he writes : ** We have had a plenti-
ful crop, and good harvest wither : What shall we
render to the Lord for his mercies ? Lord, with these,
give ns thy gprace, and peace, and truth, in our
days."
He records an awakening providence, which fell
oat to his great grief: *^ This day a dear friend of
mine was suddenly killed by a fall from his horse.
He was well and dead in a moment. O how un-
certain is the life of man ! Lord, imprint this upon
my heart, that I may bear it in my mind, while I have
a day to live ; and may watch and pray, because I
know not at what hour my Lord comes. O that I
may from henceforward be more diligent than ever
in making preparation for death, that whether it be
natural or violent, sudden or slow, it may be happy."
About the same time, a young man wickedly set
himself to driojc brandy to that excess, that he died
upon the spot, a self-murderer. And another lusty
young man suddenly fell down dead in his master's
shop, and never spoke a word more. These three
sad accidents happened in and about Nantwich, in
less than three weeks' time. On which he writes,
" How foolish are they that set their hearts upon
this world, which we are to look upon as an enemy,
that will flatter us with its pleasures, but will deceive
us, will kiss, and kill. We have heard of many
that have spent their time very ill, yet, at their death,
have had their ejes opened, and their consciences
awakened; one crying out, 'Call time again I'
Another, ' Alas ! my life is done, and my work is
undone !' Another, ' O that God would try me
once again!' O that men were of the same mind
now, that they will be of then ! and do that which
they will wish they had done, when it is too late !"
-** Such a time Mr. Bromfield preached excellently
4 c
of repentance, and the danger of delaying it, at the
funeral of a young man struck dead with lightning,
in a moment, in his full strength. It was indeed p
thunder-clap, for warning to us all that are left be-
hind, to watch always ; for who knows what a day,
what an hour, what a minute may bring forth."
*' Though death doth not come suddenly to all, yet
it comes unexpected to many, and unwelcome to
most: but, as Archbishop Tillotson saith of Mr.
Gouge's death, * To him no death could be sudden,
because the constant employment of his life, was
the best preparation for death;' so that it was
rather a favour and blessing ; the more sudden, the
more easy."
** Such a day my mother-in-law died, (in 1708,)
the only person, save one, that has died in my family
of thirty-six years ; and now it has pleased God, by
death, to make a breach in my family ; how it may
proceed, the only wise God knows, who doth all
things well, to whom I humbly submit myself, trust-
ing in him, that he vrill give me strength and patience
to bear whatever he is pleased to inflict upon me,
living or dying ; for he is my merciful Father."
'* O let me not lose one moment of this precious
time ; let me not waste it in idle trifles and folly, but
employ every moment of it in doing that work, which
my Father hath sent me to do. If I do this, my
time, how short soever, will be long enough ; but if
I squander it away in doing nothing, or nothing to
the purpose, I shall find the want of it when it is
too late."
As he thus improved the occurrences of his own
time, so he delighted very much in reading church-
history, especially the lives of good men, both
ancients and modems, and made large collections
out of them. *' It is my delight to read the lives of
good men, and my earnest desire to imitate their good
examples : the Lord enable me so to do."
He read with much affection the lives of the
martyrs, admiring what they suffered for their dear
Lord and Master. ** Methinks, (says he,) I that have
lived to a sufficient age (then near sixty-two) should
embrace a natural death willingly, when so many,
in the midst of their days, have, with great joy and
satisfaction, suffered cruel and violent deaths, and
have declared they would rather die than live. A
well-grounded.hope of salvation will make a death-
bed easy." He gathered many things that were
very helpful to him out of the life of Mr. Philip
Henry.
Having collected many excellent passages out of
Mr. Burghal's book, called, '' The perfect way to
die in peace." He adds, *< I knew Mr. Burghal of
Acton very well : he was a serious godly divine,
was cast out of his living at Acton on black Bar-
tholomew-Day, 1602, among a great number of his
pious brethren all England over. The more the
pity. I have heard him preach often ; once in Nant-
1122
THE UFE OF LIEUT. ILLID6E.
wich church a soul-searching sermoiiy that did much
affect me."
XY. His desire of retiring from the hurry of
worldly business.
When he grew near se? enty years of age, he grew
very weary of the hurry of the world. '* It hath
been my desire (says he) several years, to desist from
business, and retire into privacy, that I might g^ve
myself wholly to the great work of preparing for
the world that is to come. I have often wished, and
am still of the same mind, that I were in some pri-
vate place, where I knew none, and none knew me,
provided it were a place where piety was practised;
I would fain make an end with the world, before
death thrusts me out of it."
He had designed it several years before, but it
was not till a little more than a year before his death,
that he removed from his dwelling in the country
into the town of Nantwich,that he might be free from
.the encumbrance of the world, which he found had
been an hinderance to him in his soul's concerns,
and that he might be near the church. He was
sensible the town had more temptations of another
kind, which had formerly been sometimes too hard
for him ; but he put his trust in the grace of God,
to deliver him from them, and armed himself with
these considerations : '* If I should now relapse, and
return with the dog to his vomit, how miserable
would my condition be ! I should account myself
a cast-away, and undone to all eternity, and it had
been better I had never known the way of righteous-
ness ; If any man draw backy my soul shall have no
pleasure in him* The backslider in heart shaU hefUed
with his own ways, I must daily watch and pray,
lest I enter into temptation : and happy they, whose
last days are their best days, and their last good
works more than the first.*'
He reserved but very little to maintain himself;
but said, *' I have enough of this world, and as
much as I desire ; and now I hope not to remove
again, till I am removed by death ; which, I sup-
pose, will be in a very short time. Lord, thy will
be done in all things, whether life or death."
Some time after his removal into the town, he wrote
thus : '' I praise the Lord, I find much comfort and
satisfaction in my late removal : I am quit from a
great deal of worldly care and trouble, which I have
been a long time cumbered with. O then, (my soul,)
since I am retired into privacy, according to my de-
sire, let me strive and endeavour, all that in me lies,
to make the best use of it, that I may more and more
contemn the things of this vain world, and set my
affections on things above."
Yet still he found his tru^ rest was not in this
world. All our removals, while we are on this side
Canaan, are but from one wilderness to another. It
. is in the future state, not in this, that there is a true
and everlasting rest remaining for the people of Ood.
XVI. His advice to his grandchildren.
He directs one of his little books to his three
grand-daughters. ** My blessing (says he) I freelj
give you ; and my earnest prayers are to Almightj
God, that he will bestow his blessing and g^race upoB
you, that you may live holy and die happy. This is
the earnest desire of your poor aged gnindfather. I
am not capable to give you that adrioe that I fain
would ; however, I will do my best, and hope voa
will all take notice of it, and observe it, when I lie
rotting in the dust.
'' In the first place, and above all things, serve
the Lord in spirit and in truth ; love him with all
your heart ; count all things here below of no valoe,
in comparison of God and Christ; be careful to
keep God's holy laws and commandments ; be fre-
quent in prayer, and hearing the word. He that
will taste Uie love of God, most be no stranger to
meditation and prayer, and must not be cold or in-
constant in them, but dwell and walk above with
God. He must be wholly addicted to improve the
talent he is intrusted with. His design and trade
on earth must be to do all the good he can, and to
keep his soul clean from the flesh and woridiy vani-
ties, and to such a soul, God will make known bis
love. Good children, I entreat you again and again
to serve God, and then he will bless you ; live reli-
gious lives, then you will be happy here and here-
after too. Remember your Creator in the days of
your youth ; for godliness is great gain ; as you sow,
yon will be sure to reap. Think not to do ill, and
yet hope that all will end well. I love both yoor
bodies and souls, and would have yoo do well for
both, by living in the fear of God."
** Have a special care of your repatation ; for it
is better than precious ointment, and rather to be
chosen than great riches. Remember the verse yoo
learned ;
Thy credit wary keep, its quickly gone ;
By many actions got, but lost by one.
it
The way to get and keep a good name, is to lire
in the fear of God ; to be modest, and chaste, sod
virtuous, will please your God, rejoice your friends,
and turn to your own comfort. I charge yon all, in
the name of God, to take heed of the society of vain,
loose young fellows; let not such come into your
company, nor scarce into your sight, or thoogbts,
but ilee from them as from a lion or a bear.^
" Earnestly implore divine grace to guide, coun-
sel, an^' establish yon ; for without that we can do
nothing. Remember, God's eye is ever and every
where upon you. Endeavour to live in godly fami-
lies ; dwell where God dwells, and be in such com-
pany as you hope to be with in heaven; then at
death you will only change your place, not your
company. As death leaves us, judgment will find
us. Nothing flies so swiftly, as the soul out of the
THE LIFE OF LIEUT. ILLIDGE.
1123
body. Eternity hangs on a moment, for such is our
life. Ask your hearts every night what you have
done this day, because any night may be your last :
^rork, pray, believe, repent, get assurance of heaven,
and be happy for ever. Earthly comforts are short-
lived ; riches have wings, beauty is but skin-deep ;
all is but vanity. A frothy wit and a vicious life
-will carry directly to atheism, which is the master-
mischief of this age. Thoughts are not free, nor
vrords kind ; they will both judge us another day.
Get ready for death ; it is a great word to say upon
seed grounds, / dare die. Redeem time, for how
cutting will the remembrance of good hours ill-
spent be !
<« Be obedient, loving, and dutiful to your father ;
take his advice in all your concerns, both spiritual
and temporal. O that you would all of you be as
great a comfort to your father as he hath been to
me. He is now above forty years of age, and I can
truly say he never vexed or grieved me in his life,
bat was always dutiful, loving, and obedient to me.
I naust own that he hath been a great assistance to
me in my spiritual warfare : be you sure that you
all strive to rejoice and comfort your father's heart,
as he hath rejoiced and comforted mine.''
'^ As to your mother, you had but little know-
ledge of her. It pleased God to take her out of a
troublesome world, when you were but infants. She
was a pious, modest, good woman. I pray God you
may be like her ; and that her virtues may, by the
grace of God, be stamped upon all your hearts.
She was a pattern of piety and patience. From a
child she was discreet and serious, not in the least
given to pride or vanity. In disposing of herself,
she took the advice of her pious and judicious
parents. She was of a solid, serious disposition,
and mighty cautious what company she entertained,
or came into.
« Good children, as yon tender your own good,
or expect the blessing of God, and comfort here,
and eternal happiness hereafter, do not slight or
despise the advice or counsel of a poor dying g^rand-
father. Though I yet live, it cannot be long, this
being the sixty-seventh year of my age ; therefore I
am daily expecting and preparing for my great
change, which you may observe, if you will take the
pains to read over the following weak meditations ;
and as I wrote them for my private use, I desire
they may not be exposed to the scorn of bad people."
'* Dear children, I shall conclude my weak advice
with some few profitable texts of Scripture. Rom.
viii. \^Ifye live after the flesh, ye ekall die: but if
ye, through the Spirit^ mortify the deeds of the body,
ye ihatl live. Heb. xiii. 16. To do good, and to
eommunieatef forget not. Ps. 1. 22. 'Now consider
this, ye that forget God. Dent xxxii. 29. O that
they were wise, that they understood this, that they
would consider their latter end,
4c 2
'' Now the God of all mercy, power, and love, bless
you all, and keep you in his true faith and fear, in
the knowledge of God, and of his Son Jesus Christ,
for evermore. Amen."
XVII. His expectation of, and preparation for,
death.
This was indeed the chief subject of the papers he
wrote. One might collect a little volume of his
serious thoughts about death, and the passages he
wrote referring to this. It was the sense he had of
death approaching, that put him upon all this concern
about his soul, and he had the comfort of it in his
dying hours.
** Sept. 6, 1698. It is my serious thought, and
heart's desire, to note down, or compose, something
in way of preparation for my approaching dissolu-
tion. I am now above sixty, my head hoary, my
eyes dim, my strength fails, tiie chips fly off, and the
tree must fall. It is great wisdom in all to prepare
for death, especially the aged. The young ituiy, the
old must, die. It is an unwelcome messenger to most
men ; but it is great folly to strive against such a
stream, and neglect a work that must be done.
Death is most certain, and nothing more necessary
than a due caring for the soul, and a serious pre-
paration for the hour of death, and the day of judg-
ment, which is my real purpose. Good Lord, for thy
mercy's sake, direct and assist me in this most great
and necessary work, by thy Holy Spirit, that I may
persevere in this my duty, all the days of my life,
till my change come. To this end, it is my design
to collect some texts of Scripture that treat of death
and judgment ; also the sayings of some good men,
and my own weak sentiments adapted to my own
condition : If I regard iniquity in my heart, tJie
Lord will not hear my prayers. Cast me not off in
the time of old age. Be not far from me, O my God,
mahe haste to help me. Now, when I am old and
gray^headed, forsahe me not. Whom have I in heaven
but thee ? Job xiv. 14. If a man die, shall he live
again? &c. Rev. xiii. 14. Blessed are the dead that
die in tlte Lord, &c. Ps. Ixxxix. 48. What man is
he that lives, and shall not see death? Gen. iii. 19.
Dust thou art, and to dust thou shalt return, Isa. Ix.
6. All flesh is grass. Jam. iv. 14. What is your
life but a vapour ? Ps. xxxix. 5. Every man at his
best estate is vanity. Matt. xxiv. 44. Watch^ there-
fore. Few days and full of trouble. Lord, mahe me
to know my end. Heb. ix.27. After death, thejudg-
ment. Eccl. xii. 14. God shall bring every work into
judgment. 2 Cor. v. 10. We must all appear before
the judgment-seat of Christ.*'
** It has been my earnest desire and endeavour to
leave sin before it leave me. Who will not arm
himself against an enemy that threatens every hour ?
Our breath is in the hand of God : we may be well
one moment, and dead the next. Many have gone
well to bed, and been dead before morning. The time
1124
THE LIFE OF LIEUT. ILLIDGE.
when, the place where, the manner how, are all
uncertain. Many are taken away, not only in the
midst of their days, but in the midst of their sins.
It is my earnest desire to make my peace with God
in time of health ; that I may not have oil to buy
when I should bum it. It is dangerous deferring
repentance; that makes a death-bed uneasy, and
dying hours uncomfortable."
*' Mr. George Herbert, on his death-bed, said, * I
am sorry I have nothing to present to my merciful
God but sin and misery ; but the first is pardoned,
and a few hours will put a period to the latter.' "
^* He that lives well cannot die ill ; but he that
lives without fear shall die without hope : he that
hath no grace in his life, can have no true peace in
his death. The longest day has its night, and the
longest life has its death ; that man's soul is in no
good case, that is loth to think of dying."
** When death calls, I believe I shall be as willing
to go as flesh and blood will allow ; for I am willing
to part with every thing in this world. I desire to
live in continual expectation of death ; for that will
make a man more careful to serve God, and will
make a pious life the more pleasant ; it will check
inordinate desires of the world, and it is our Sa-
viour's express command, Watek always."
'' It is a serious thing to die : it is a work by itself.
A dying friend once said to me, * It is a hard thing
to die.' It was the saying of one ; ' If thy youth
have been faulty, it is a comfort if thy age be other-
wise.' It is bad to be wicked, but worse to continue
so."
*' What thoughts hast thou of thy dying hour, and
thy departing soul? It must ere long be required
of thee ; will Christ receive it ! Hast thou made sure
of that? If not, thou hast done nothing, but art un-
done to all eternity, it life be of such value as we
think it is, what are our souls worth ? But we are
earnest in pursuing shadows, and let go the sub-
stance ; we busy ourselves about trifles, and neglect
the most weighty matters."
" July 15, 1700. I desire it may be my daily
practice while I live, and am capable, to meditate
something of death, and of my dying hours." Mr.
B. in his treatise of self-denial, gives many reasons
why we should submit to death, and be willing to
die. ' Our lives are not our own, but his that doth
require them, and he is Lord of them. The greatest
potentates must undergo the stroke of death. All
things in heaven and earth are at God's disposal :
he gives and takes life at pleasure. How many
beasts, birds, and fishes die, to feed us ! The best
saints have trodden this path before us. Our Lord
Jesus drank of this bitter cup, to conquer death, and
unsting it for us : the best may be afraid, but death
puts an end to all their fears ; it is joy when it is
over. We should be willing to leave this wicked
world, to go to the glorious society above. One
would think these considerations snflicieBt to raakt
any Christian willing to part with life freel j."
And afterwards he writes, ** It is the greatest wis- ]
dom, in time of health and strength, to prepare for
sickness and death : he that really doth so, his d jiof
work is half done. I ought to do so more especiailr
now ; for my parents both died before my age. I
had three brothers, and all dead ; and this is my cli-
macteric year. I desire, that thoughts of death mav
fill me daily, that I may make it familiar to me.**
« One says, O foolish soul, I wish thou wcrt
as covetous after eternity, as thou art after a fadiaf:,
perishing life ; and after the blessed presence os'
God, as thou art for continuance with earth and sio.
Did we but love God as strongly as the worldliB^
doth his wealth, or the ambitious man his honoon.
we should not be so loth to leave the world, and go
to God. Turn thy thoughts from the vanities of thii
world ; set thyself .to study eternity, and busy thyself
about the life to come ; labour to get your heaiu
into heaven, and doubtless yourselves will follov
after shortly."
— — " I have here no abiding city. Let me not
set my affections on the things of this world ; let mt
often consider, that this poor body of mine shall be-
come as noisome as the vilest carrion, most be laid
in the earth, and become a prey to worms ; but my
soul shall still live to all eternity. Death hath do
power over that immortal part I praise the Lord,
and it doth rejoice my heart, that I have of late fallen
into this method of considering and meditating mock
on my latter end."
" I often see younger and stronger than I go
before me ; yet it must be my lot ere long. Forbear-
ance is no acquittance ; death will not be pot off, or
bribed."
*'It is the greatest concern of life to prepare for
death ; but, alas ! it is too much neglected by the
most of men, who put the evil day far off, and pro-
mise themselves long life, when they know not what
a day may bring forth. They that will not remem-
ber death, death will be sure to remember them ; and
they that put off the thoughts of death, will certaiDly
be surprised at last, and seised unawares, to their
everlasting amasement O deceitful hopes, how
many have you deluded ! And while yoo promise
men old age, you have cut them off in their yovth.
Then all the treasures, pleasures, and honours of the
world will avail nothing : then, to have the favour of
God, an interest in Christ, and a good conscience,
are the things that vrill stand us in stead, and make
a death-bed easy. Good Lord, in mercy help me,
that I not only write these good things in my book,
but may practise them."
^ •< I doubt too many never think of dying till
their dying day comes ; and then what would they
give to escape it ? Then what promises of new obe*
dience, which yet prove abortive, like Pharaoh's I
THE LIFE OF LIEUT. ILLIDGE.
1125
BffaDy are like seamen ; tbey never seek God for
Yielp, as long as they are able to help themselves.
O my soul, remember death, remember that eternity,
^^^bicb thoa mayst begin to-day, or to-morrow, bat
never end."
*' One says, I most be at God's disposal,
^^wbether I will or no : there is no rest for souls, bat
in the will of God. Oar own wills have undone as ;
they have misgoverned as; they are our greatest
enemies, our disease, our prison, our death, till they
are brought over to the will of God. There is no
true peace or felicity, but in the conformity of our
^ills to the will of God."
<< To prepare for my great change is my chief
concern in this world ; it is an important business
of a high nature ; it is the concern of my soul, which
Is of more value than all the world. Mr. Shower
has many excellent sayings suited to my present pur-
pose. The life of man is short and fleeting ; our
days on earth few and uncertain : how careful then
should I be to manage every hour well ! All the
time that is past is irrecoverable, and the little that
remains flies apace : how quickly will it be gone !
How suddenly may an unexpected stroke of death
conclude it 1 And this is all the opportunity I have
of making my peace with God, and preparing for
an everlasting world. I can have no business of
greater moment, than to secure the happiness of my
soul in another world ; for what will all other busi-
ness signify in the end, if this be neglected ? but
how have I trifled away my precious time in sloth
and idleness, in foolish mirth and hurtful company,
in vain thoughts and impertinent discourses ! Lord,
make these meditations effectual, to prevent my loss
of time for the future, which, sooner or later, will be
esteemed precious. O how swift, how short, is my
time of trial, in order to eternity ! How difficult, how
important, a work is it to prepare for an everlasting
state ! What is all this world ! how little, what a
mere nothing, to a departing soul? And shall I con-
tinue to parsoe shadows^ and please myself with
empty dreams, being so near my final judgment?
*' Let me therefore endeavour to impress the con-
sideration of death and eternity, as at hand, more
deeply on my heart, that I may walk and live, may
discourse and pray, and demean myself in every
thing, as near an anchangeable state. My time is
near an end ; I mast shortly take death by the cold
hand ; Lord, direct and assist me in this great con-
cern.
»>
a
Remember this, (O man,) that dust thou
art^ and to dust thou shah return. This is a mourn-
ing verse, which God himself delivered to Adam.
Thou art but a babble ; thy life as the passing of a
shadow. Why dost thoa heap up riches, O thou
covetous wretch, when as this night thy wealth may
be taken from thee, or thou from it."
*' I praise God, the thoughts of death are
often in my mind, and my great change still before
my eyes. My time is short, ray days that remain
are but few ; yet, I fear, I do not make that prepara-
tion for death that I ought In me, thai is, in my
flesh, there dwells no good thing. To will is present,
but how to perform that which is good I hnow not,"
" I may well expect the summons of death
every day : the most earnest business I can set about,
is to prepare for it ; and, in order to that, to consider
often how it will be with me, when I lie gasping and
groaning upon my death-bed."
" Therefore I often think of death, because
it is my earnest desire, that when it comes it may
not be terrible to me. Death has some terror in it,
therefore I would learn how not to fear it. The way
never to fear death, is always to think of it."
''To meditate on mortality is necessary for all,
especially the aged. Our glass is always running,
and now almost run out : our time always going,
and now almost gone ; we have one foot in the grave ;
death stands daily over our heads, ready to strike :
I ought therefore to say, this day I stand at the door
of eternity, because we die daily. Still think of thy
hour-glass."
** I often think of death, but cannot live up
to what those thoughts require as I would, and
should, nor perform my duty to God with such life
and zeal as I ought. O my sonl, think what will all
the world avail a dying man ! The peace with God,
and peace of conscience, are of more value than all
the world."
'< The learned Salmasius said upon his death-
bed, ' O ! I have lost a world of time ; time, that
most precious thing in the world, whereof had I but
one year more, it should be spent in David*s psalms
an^ Paul's epistles.' ' O sirs ! mind the world less,
and G»od more. The fear of God is true wisdom."
*' I see or hear every day of the death of one
or other younger than myself; they go to the grave
before me ; I survive, but am in expectation^ I know
the lot will fall on me whenever it pleaseth God. I
hope I shall with meekness and patience submit
to the will of my heavenly Father, and freely resign
my sonl to him that gave it"
** One says. To thee, O my Saviour, I commit
my soul : it is thine by redemption, thine by covenant,
sealed by thy Spirit: thou hast promised not to lose
it, hast promised rest to weary souls. Lord, I am
not only weary of suffering, but weary of sin, weary
of the flesh, weary of my darkness, dulness, distance;
weary of this wicked, blind, unrighteous world ;
and whither should I look for rest but homewards to
my heavenly Father. To thee I am but a bruised
reed, but thou wilt not break me : I am but smok-
ing flax, but thou wilt not quench what thy grace
has kindled."
*< O let me not be surprised, and think it
strange when death seizes me, and throws roe upon
1126
TH£ LIFE OF LIEUT. ILLID6E.
a sick and dying bed ; then let me sobmit to ray Fa-
ther's good pleasure, and resign myself up to him.
I have fair warning given me by the death of others,
day after day, time after time, to prepare for my
great change: Lord, direct and assist me in this
great concern. I have here no abiding city, and
therefore seek one to come ; for how can I be in
love with this world, which is so yain, sinfal, and
uncertain.''
** Have not we seen and known some that
have been suddenly struck, sound and sick, quick
and dead, in the space of one hour and less ; how
dare we then defer our repentance ? Death may seiase
us in our delays, and deliver us up into eternity.
Lord, grant that every day I may remember my last
day, may every day take a turn or two with death ;
so shall I be acquainted with its face, and not feel^
its sting. To trust to a death-bed repentance, is a
very high affront to Almighty God : what do those
make of him, who think to live in sin all their
days, and then expect pardon when they can liye
no longer ?"
" Dr. Taylor says. We complain our life
is short, yet we throw away much of it. We want
company, seek out arts to drive the time away, and
then weep, because the time is gone too soon. He
that desires to die well, must not live a soft voluptu-
ous life."
" An idle man is never ready to die, and is
glad of any excuse : a busy man hath always some-
thing unfinished, and is ready for every thing but
death : but remember, thou must carry no more out
of the world than thou broughtest in ; therefore be
satisfied with a little ; thou must be gone shortly,
eternity is always at hand."
** I often resolve to observe these good in-
structions which I read and write, but am too often
disappointed, and taken off by worldly business.
Such are my present concerns, being bom to no
estate, that I must pay my rent, and make necessaiy
provision for my family, and this will not be done
without care and pains in worldly business ; yet I
count all things here below but dross and dung, in
comparison with God and Christ: on them I desire
to set my heart and affection."
" One says, The raising up of the soul to God
is indeed the greatest work ; but the mortifying of
the flesh, and denying self, is surely the next to it ;
for selfishness is the most treacherous, deceitful
enemy in the world ; and, of all views, the hardest
both to find out, and cast out The world is so great
with some men, that God and everlasting life are as
nothing : they are so full of the creature, that they
have no room for the Creator ; so busy about earth,
that they have but little time for heaven. Lord, let
my meditations of death prove effectual, to wean me
from the world, and to make me live a holy life,
without which my meditating, speaking, and writing I
of death, will avail me little. Lord, wcirk in mt
both to will and to do of thy good pleasure."
*' I am told, that if I be heartily oonoenied
about my soul and eternity, and carefoUy seek Ike
favour of God through Christ; if I strive agaist
sin, make conscience of my words and ways, lad
have respect to all God's commandmenU, I have
reason to hope, that notwithstandini^ my daily i«-
firmities, my spiritual state is good. I think I aa
truly say, that I neither love nor delight in any si,
and desire always to be found in the vray of my duty.
Lord, grant I may not deceive myself."
" One says. It is my certain doty to seek
heaven with all the fervour of my soal, and diligeoee
of my life. Everlasting glory should be prefeircd
before perishing vanity. I am sure this world will
shortly be nothing to me, and therefore it is next to
nothing now. Either joy or misery is near at hand
to every man. This should awaken us to cry, to
search, to beg, to strive, to watch, to spare no cait,
or cost, or labour, to make all sure in a matter of
such weight This should be done with speed, with
zeal and earnestness, and a full resolution of sod.
Who can stand dallying, as most men do« at Ike
door of eternity, when they believe their immortal
souls must be there shortly V
** I cannot say that I am prepared for death as 1
ought to be, but am endeavouring it the best I caa.
I am sensible tliat my time on earth is short and un-
certain. Mr. Fox says, ' Ton gray-headed sinners,
against whom death hath raised his batteries, yon
have but a few sands in your glass, your departiof
hour cannot be far off; your candle is in the socket
and will be a stinking snuff shortly ; the next blast
the house may fall. Yon that lean on staves, and
look through your spectacles, you are jast ready to
enter into eternity ; if yon do not mind your great
work immediately, woe, woe he to yon far ever!
Poor mortals, since yon cannot prevent death, make
all the preparation yon can for it ; for it is the gnnd
business of this life.' These good sayings of Ifr.
Fox I often consult, and am much affected with them.
I take them to be spoken to myself; for I am under
those symptoms of old age he mentions." On this
occasion he writes these verses, which we will
insert, though divers such pieces of his plain poetiy
we have omitted :
My head is gray, my time is almost spent;
Prepare for death, O wicked heart, repent.
When death doth call away, then go I must.
My soul to God, my body to the dust
Christ died for me, my hope is fixed theie ;
I hope in mercy, yet I live in fear.
I fear my God, yet other fears I have;
I've broke his laws, why should he own and save
A wicked one, that spent his days in sin.
That knew his word> and what's contain'd therein ?
THB LIFE OF LIEUT. ILLIDGE.
1127
In mercy pardon all I've done amiss.
Through Christ, my Lord, my happiness and bliss.
** I am now at the last stage of my life ; I
Diay w^ell expect the summons of death every day ;
my time is even at an end ; O let not me be one of
those that desire to die the death of the righteoos,
bat ifriil not live the life of the righteoas; bnt let it
be my chief care, my earnest endeavour, to serve
Ood, and please him. lest death shoo Id come npon
me like a thief in the night, or surprise me at mid-
night, as the bridegroom did the sleeping virgins
that had no oil/'
** Mr. Gouge says, * O sinner, it had been better
for thee never to have been bom, than not to be
born again ; it is as necessary as heaven and happi-
ness. I beseech thee, for thy precious soul's sake,
stir up thyself to work out thy salvation.' This is
excellent advice ; Lord, give me grace to take iV
" I will not for a few merry hours hazard my
eternal safety ; I desire not to flatter myself, or think
better of my state than it is ; but would judge my-
self, that I may not be judged of the Lord ; for, as
old Mr. Henry used to say, when we set our sins be-
fore oar faces in repentance and confession, God casts
them behind his back in pardon and remission ; bnt
if we carelessly cast them behind our back, God
justly sets them before his face.''
** Whether we are ready or unready, death
will not stay ; it is the greatest change that can pass
upon as ; it carries us from all present enjoyments,
turns the body to dust, brings the soul into the pre-
sence of God, removes as from time to eternity. The
awfulness of the change should make as careful
to get ready ; and it is no easy thing to prepare, as
we should, for death. The whole time of our life is
not more than sufficient ; we have no time to lose or
squander away; we have many sins to repent of,
many gpraces to ^obtain, temptations to resist, diffi-
culties to break through, duties to perform : we must
get our guilt removed, our hearts purified, our na-
tures refined ; the image of God impressed on us,
and all our corruptions mortified. O strive to live
much in a little time : live apace in this sense ; des-
patch the great business of life out of hand." This
paragraph he gleaned out of Mr. Calamy'^s sermon
on the death of Mr. Sylvester.
^ Meditation of death hath been my frequent
practice many years ; but, as Mr. Burghal says, it
is but lost labour, unless that meditation draw us to
serious preparation for it. Bishop Patrick says,
0 let it please my God, to strengthen me in my
lioly resolutions, till I arrive at his heavenly court :
0 let his Spirit breathe upon me, and carr}' away
ny soul in holy desires towards him ; let him guide
noy course through this troublesome sea, on which I
am tossed, and bring me safe to a quiet haven of
eternal rest and peace."
'* Death, and preparation for it, I desire to
make the chief sabjectsof my meditation, according
to my weak and mean capacity. I hope my merci-
ful Father will accept me, who knows my frame,
and remembers I am but dust. A religious life is
certainly the happiest life we can live in this world :.
it is pleasant while we live, and comfortable when
we die ; it makes a death-bed easy.*'
" God in his great wisdom hath left us all at
uncertainties, as to the time of our death, that we
may be always on our gaard, and improve our time.
Let us frequently put this question to ourselves^
Where mast I be for ever ? I have lived so long,
what have I done all this while ? Do I find myself
better than I was some years ago ? Am I more hea-
venly-minded ? Do I prepare for another world
before I am called oat'of this ?"
About two months before he died, he began to
read Monsieur Drelincourt*s Consolation against the
fear of death. ** 1 propose " (says he) *' to trans-
cribe several things out of it, since it is a book which
treats much of death ; for such books I have studied
much of late years." The last thing he wrote in his
book, and we suppose the last he ever wrote, was a
prayer proper for one dying, out of Drelincourt.
June 1, 1709, (which was about ten days before
he died,) he thus wrote : " It hath been my desire
these many years, to prepare for my death : to that
end, I have used my best endeavours to make my
peace with God. It is my great comfort, that I have
taken this method for eight or ten years, to be al-
ways expecting death's approach. These endea-
vours I have used with much weakness and imper-
fection, so that I may well say I am but an anpro-
fi table servant. If my heart doth not much deceive
me, I desire to renounce all things, and to rest only
upon Christ : Lord, what need have I of thy grace
and favour, and the assistance of thy Holy Spirit !
which I humbly beg, for the sake of my blessed Lord
and Saviour."
Almost every page of his books hath some pas-
sage or other concerning death. Over his chamber
door was written Memento tnori — Remember death.
Many of those Scriptures which spealc of death, he
got fairly written, and hung in a frame, with a
death's head under them.
XVIII. The meditations and prayers which he
prepared for the use of his death-bed.
He began these about 1700, and continued them
at times after : he called to his son to read them to
him a few hours before he died.
** I am going the way of all flesh, and find that
death is very near me, and I am now launching into
eternity. What may be the issue of this illness,
God knows, who is only wise.— I am often assaulted
witii doubts and fears concerning tbe state of my
precious soul, which is my chief concern; yet I
hope I shall never despair of the mercies of God, for
112B
THE LIFE OF LIEUT. ILLIDGE.
thej are infinite, and the sofferiogs of Christ are
meritorious. Here is mj main stay and strength :
here is the hope of my salvation.*'
'' I humbly confess, to my shame and sonrow, that
my sins have been many and great : I cannot plead
innocency of life, no, nor justify the best of my
actions, but acknowledge myself sinful, and an un-
profitable servant O wretched man that I am, who
shall deliver me from this body of sin and death ?
None but Christ, none but Christ.'*
** My only hope and comfort is, I have to do with
a merciful God, who will abundantly pardon all
penitent sinners ; and a blessed Saviour, who hath
redeemed me with his precious blood, and is now
interceding with his Father in my behalf : O what
a comfort is this to a poor doubting sinner.*'
" I will say, with Mr. Gearing, ' O Lord, thy Son
hath offered satisfaction, and thou hast accepted
it. — ^Thou, O my Saviour, hast laid down thy life for
mine ; and thy Father and my Father is well pleased
with it Blood is paid, justice is satisfied, heaven
doors are widened, thy arms open to receive me,
nothing wanting but my heart. Make it such as
tliou wouldst have it, (good Lord,) then take it to
thyself. I have sinned against mercy, but not above
mercy ; for thou art a God of infinite mercy to all
that repent"
*^ Lord, I owe thee a death, O let it not be terrible !
Then take thy own time. What shall I say or do
to make my peace with God, whom I have so much
offended : Lord, I repent of all my sins from the
very bottom of my heart ; I will, with sorrow and
shame, confess them, and will beg pardon and for-
giveness of my merciful Father ; I will cast myself
on the rock Christ Jesus, my only Saviour, who laid
down his life to save my precious soul ; blessed be
God for Jesus Christ, the inestimable gift. Lord,
increase my faith, without which it is impossible to
please thee."
" Why should I be loth to part from this trouble-
some world, or unwilling to die, and enter into those
joys which my blessed Saviour hath purchased for
me? All this is for want of assurance: doubts and
fears are apt- to arise ; yet in thee, O Lord, do I put
my trust."
*' O merciful Lord God, whenever thou pleasest
to cast me upon my sick-bed, and bring the bitter
pangs of death upon me, then be with me, support
and comfort me in that time of my distress ; strengthen
me and help me, that I may have power to resist my
enemy, who may strongly assault me when I am
weakest : O bring me through that great trial with
some ease and comfort ; and, for thy mercy's sake,
lay no more upon me than I am able to bear ; for
thou knowest my frame. When thou requirest my
soul, embrace it in the arms of thy tender mercy : let
thy good angels guard it into its everlasting rest, for
Christ's sake."
«
Lord, give me wisdom from above, that I maj
duly consider the shortness and anceitaiaty of life.
Give me grace to make preparation for the hoar ol
death, which time draws veiy near. It is my reso-
lution, by divine assistance, to submit to the will
and pleasure of my merciful Father. li is the Lurd,
let Mim do what s§emetk him good. If he lay kis haod
heavy upon me, I confess it is my deserts ; if he bt
favourable, it is his mercy and goodness : therefore
I hope I shall never repine at the Lord's dealing,
nor despair of his mercies."
'* When pain, and sickness, and anguish beset
me on every side, and death seizeth me, then let me
call to mind the sufferings of my dear Savioor for
my sins, though he committed no sin ; how his pre-
cious body was torn, and his precious blood spilt,
yet he patiently bore all with sabmissioa to ius
Father's will : and shall not I, a poor, sinfal, vile,
wretched creature, patiently suffer whatever the ooij
wise God pleaseth to lay upon me ? Then let rae
call to mind the folly and wickedness of my younger
days, even the sins of my whole life. Sins bring all
miseries upon us : / ic^'^ beisr the indignaium of the
Lord, because I have simned against him. Carrett muy
0 Lord, but with judgment, not in thy anger, lost thorn
bring me to nothing, I have deserved thy hot dis-
pleasure, but, Lord, in judgment remember mercy,
and comfort thy poor servant in distress."
" Truly my soul waits upon God ; from him comes
my salvation. Thy loving-kindness is better than
life. Lord, help me in this trouble, be merciful to
me, for my soul trusteth in thee : in the shadow of
thy wings will I make my refuge."
" Hape mercy upon me, O God, according to thy lot-
ing-kindness, &c. Ps. li. 1 — 3. It is my greatest
trouble that I have sinned against so good a God ;
yet this comforts me, That a troubled spirit, a broken
contrite heart, O God, thou wilt not despise. Enter
not into judgment with thy servant, O Lord. Remem-
ber, O Lord, thy tender mercies. Turn that unto me,
and have mercy upon me, Ps. xxv. 16—18.
'' When the pains of death get hold of me, then,
good Lord, give me sense to pray, and patience to
bear what thou layest upon me ; then be thou with
me, and comfort me for thy mercy's sake. Prayer
and patience are the best remedies for a dying man :
then let thy strength appear in my weakness, and
enable me to overcome all the enemies of my salva-
tion."
** Let the promises of the gospel be comfortable
then to my distressed soul. As that, John iii. 16, 17.
1 Tim. i. 15. Lord, preserve my soul, for I desire to
be holy, Ps. Ixxxvi. 2 — 6. When the pains of death
beset me, where then shall I seek for help, ease, and
comfort, but with thee, my God ? Then, good Lord,
be thou with me, support and comfort me, soule
upon me, for thy benignity is better than life."
** Christ is the only physician that can give ease
THE LIFE OF LIEUT. ILUD6E.
1129
a poor dying sinner. Remember me then, O Lord,
th the favour thou bearest to thy chosen, visit me
th thy salvation. Upon my sick-bed I desire to
member thy word, (Prov. iii. 11, 12.) Despise not
t chastening of the Lord^ neither faint. O let me
ve such a perfect subjection to the Father of spi-
s, that this chastisement may be for my pro6t, that
may be a partaker of thy holiness. O thoa Cap-
in of my salvation, who wast made perfect through
ffering, sanctify to me all my pains and terrors,
ike me to bear them checrfally and thankfully :
asten me as thou pleasest here, no that I may not
condemned in the world to come."
** Oar afflictions, thoogh sometimes severe and
linful, are but for a moment ; and they are nothing
comparison with the torments of hell, which are
ernal and intolerable. Our God is gracious, and
(7/ not ulwatfs chide,"
'' If in health I have made preparation for death,
hen it comes I have not a new work to begin, but
) old work to renew.''
" Stay thyself, O my soul, upon the rock Christ
ssas, who is a mercifal and faithful Priest, a sweet
hepherd, his rod and staff shall comfort thee. In
le agonies of death cast thyself into the arms of thy
lessed Saviour. If Satan assault thee, by setting
efore thee the greatness and multitude of thy sins,
^member that sweet place, (Mic. vii. 18.) Who is a
rod like vnto thee, pardoning iniquity? And that, (Isa.
18.) Though your sins have been as searUty they shall
e as white as snow"
Out of Dr. Andrew Rivef s last hours ; " Lord,
;t not this trial exceed my strength : O how light
I this chastisement if compared with my fault ! and
bis temporal pain, if compared with eternal tor-
lents, from which I am redeemed by him that poured
Mi his soul unto deatii for me ! Lord, let not thy
:ood spirit depart from me, that in this conflict I
nay be more than a conqueror. Lord, let nothing
eparate me from thee, or cause me to doubt of thy
ove and favour."
** Lord, make my pains tolerable, or furnish me
rith fortitude to bear them, that I may not offend
vith my tongue. Crucify, O Lord, the old man,
hat the body of sin may be destroyed, and I may
ise again to a new life."
*' Help me to wait with patience till my change
;omes ; continue thy wonted mercy to thy poor ser-
rant. Make thou my bed in my distress and misery,
:bat I faint not under thy hand."
'* I have cast the care of me, of mine, of all my
affairs, upon God ; let him do with my body as
pleasetb him, so it be well with my soul. I lament
Dot my leaving the world ; I have lived long enough
in it, have made trial of it, and find it is all vanity
and vexation of spirit."
" To whom shall I go for help, O Lord ? In whom
is qiy hope ? Truly in thee. I desire to depart and
to he with Christ, It is enough, Lord, receive now
my soul. When I leave my body to the earth, I
commit my spirit into the hapds of God who gave it.
I know this tabernacle cannot be dissolved without
pain, the flesh must suffer and fall ; but it matters
not, provided the soul obtain new strength, and I
arrive at abetter place. Lord, strengthen me, and
help my infirmities ; be not far from me in the day
of my sorrow ; say unto my soul, I am thy salvation.
Have pity on me, O God, and deal graciously with
me ; let death be my passage to life eternal. I hope
the combat will not continue long. Bring to pass, O
Lord, that the end may crown the work. Receive
my soul to thyself, O Lord ; I yield it into thy
hands, thou hast redeemed it, O God of truth. The
Lord shall perfect that which concerns his glory,
and my eternal salvation."
'' I desire and hope, that I shall submit to God's
good will and pleasure, and not wish to live any
longer. When God calls, and my appointed time is
come, then will I call on the Lord and say, / have
waited for thy salvation, leave me not. When my
heart fails. Lord, be thou my helper. Deliver my
soul from hell, my darlHI^from the power of the lion.
Let my soul live, and it shall praise thee."
** Lord, loose these bands ; how long. Lord Jesus,
how long ! Jesus, thou Son of David, have mercy on
me, and receive my soul ! O happy day, when shall
I depart out of this sinful world, and go to heaven !
Lord, I feel my strength failing me in this earthly
tabernacle ; I am ready to depart, breath fails, and
death appears ready to strike the last stroke ; but I
know I shall rise again to behold thy glory."
** It is my thoughts, that these poor meditations
may be useful and comfortable to me, when I lie
upon my sick and dying bed ; then I hope the Lord
will in mercy remember me, and take pity on me, and
accept of me and my poor services, through Christ
my Saviour. Lord, if it please thee, grant me that
favour, that when I lie dying I may have the use of
my reason."
HIS DEATH.
In these his meditations of death, and prepara-
tions for it, there appears something extraordinary ;
and one cannot but wish now to know what was the
end, the exit, of such a conversation, and how he
finished his course at last. Of which, take this short
account
On Friday, June 10, 1709, he rode to Cheerbrook,
where he had lived about thirty years, walked with
his son in the gardens and orchards ; there he was
taken with the gripes, a distemper he had been af-
flicted with some time before, but he rode near two
miles after, designed to have given his old minister
J 130
THE LIFE OF LIEUT. ILLIDGE.
at Wibunbory a visit, bat his pain increasing, he
hastened home, and had a bad night. In the morn-
ing, when his son came to him, he said, '* I am very
bad, but I am willing to die, having lived above the
age of man." He expressed his hopes of salvation
through Christ He said his house was in order, and
he hoped his soul also. He would by no means have
any physician sent for, but said, it was time for him
to leave the world, and it did not become him at that
age to use a physician. About noon on Saturday,
he was persuaded to take some drops to ease his vio-
lent pain, and had for a few hours great ease ; but
at night his pain returned again. On the morning
of the Lord's day, he spoke to his wife and son about
his burial, which he would have to be private, and
ordered matters, as if he had known that that must
be his dying day, as it proved, though they about
him thought he might recover, or at least have con-
tinued many days, being of a strong body, and con-
sidering his age, of a healthy constitution, and be-
cause he bore his pains with such patience, without
groan or complaint. But when he was asked how
he did, he said, '* Worse «id worse, I cannot live
long in these pains." ^
At noon, being the Lord's day, he desired to be
prayed for publicly ; and called to his son, to read
to him the foregoing meditations of death, which he
did at several times ; and he said, they refreshed
and comforted him ; and it was for such a time as
this that he had drawn them up. They were also
very affecting to those about him. He also repeated
divers of them himself.
He said to his son, << I would not, for all the world,
that I had my work of preparation for death to do
now." About two o'clock, he called to his son to
pray by him ; which he did ; and at the close of his
prayer, added some of the petitions which the good
man had prepared in his book for such a time. He
then bid him go to the public worship ; which he
did, not thinking his father's end had been so near
as it proved. In about an hour and a half, he re-
turned, and found a great change. His voice was
gone, and it appeared he was dying ; but he did not
groan, or make any complaint. His son kneeled
down to speak some comfortable words to him in his
dying conflict ; to which he answered, " I shall be
well presently," and scarce spoke a word more.
The minister of the parish came in, and prayed with
him, and commended his soul into the hand of the
Almighty. He had just before put out his hand to
a friend that came in to see him, by which it appeared
he was sensible ; but quickly after, while the minister
was with him, about six of the clock, he breathed
his last, June 12, 1700.
On Tuesday following, his corpse was carried on
a mourning carriage to Wibunbury, attended by a
great number of people. The captain of his com-
pany, who was major of the train-bands of the
county, attended the funeral with his company, pot
the drum in mourning, marched with their arms, and
gare him several volleys oyer his grave.
Mr. Bromfield preached his funeral sermon on the
text which he himself chose, Ps. ciii. 16, 14. Likt
as a father pUies his children, so the Lord pUies them
that fear him ; for he knows our frame, and remembert
we are hut dust. The reason he ^ives for choosing
that text was, because he had chosen that excellent
psalm (as he calls it) for the subject of his morning
meditations for a great while ; and usually repeated
it all to himself as soon as he awaked, before be
rose : and these words particularly he thought Terr
comfortable to a doubting, drooping sool. He had
himself drawn up meditations upon those words, to
the length of a sermon.
The minister, in the close of his discourse, spoke
of him thus : '' A good name has this our deceased
brother left behind him ; and a good character do
all those deserve that are so diligent in the dis-
charge of their duty, both to God and man, as he
was. He gave proof of his love to God, by his con-
stant resort to his house and ordinances, his affec-
tion to the prayers of the church, and devout joining
in them, his attentive hearing the word read and
preached, and his frequent and devout commoni-
eating; and he kept a constant course of reli^ous
exercise in his family ; a thing too much neglected
among us. I doubt not, but his worshipping of God
in secret was daily and devout, agreeable to his care
of family worship. He took great care that the
Lord's day was kept holy, both by himself, and bj
his family ; and further evidenced his love to God
by his bold and ready appearing against profane-
ness and immorality."
He was a very useful man in his Bcighbourhood,
being ready to do good to all, both rich and poor,
according to his ability and opportunity. He was
very happy in the love of his neighbours, was active
and successful in the blessed work of peace-making
among them ; was just in his dealings, a faithful
friend, a careful father, and a very affectionate hus-
band ; in a word, his conversation showed him to be
a true lover of virtue and goodness, and a very
serious Christian.
Upon his death-bed he was patient, and wholly
resigned to the will of God, in a humble hope of his
mercy in Christ; and at his departure, had the
prayers of his minister, by whom his soal was com-
mended into the hands of the Almighty, and into
the state of blessed souls. I question not but that
our deceased brother is received ; for, Uke as a father
pitieth his children, so the Lord pitieth them thai fear
him : for he knows our frame, and remembers we are
but dust.
He was generally lamented at his death, as he had
been universally beloved and respected by all that
knew him while he lived. The oiembers of par-
THE LIFE OF LIEUT. ILLIDGE.
1131
ament for the county, and other gentlemen of the
rst rank would tIsU him at his house. When the
oubles were in Ireland, Col. Cool^'s family lodged
t his house for some time, and always after ex-
ressed a (p^at kindness for him ; and he retained
mig^hty respect for that worthy Colonel, and his
Lmily, and friends. He made some Terses to be
dded to the inscription on his grave-stone, if his
>ii thought fit ; but this, says he, or any other, or
one at all^ I leave to your discretion.
Lieutenant Richard Illidge died June 12, 1700,
ged seventy-two. In his life-time he had served
>ur sovereigns, three kings, and one queen, as a
nb -officer in the militia of this county, for the space
f near fifty years.
Now slain by death who spareth none.
And lies full low under this stone :
Take heed, and read, and thou shalt see.
As I am now so shalt thou be.
Hotting in dark and silent dust ;
Prepare for death, for die thou must.
Life is uncertain, death is sure ;
Sin is the wound, Christ is the cure.
MEMENTO MOai.
He was of a middle stature, strong and well set ;
of a healthy constitution, comely visage, inclining
to feed, which made him spare in his diet, eating
little but at dinner.
When his friends told him, that if he should leave
off worldly business, and retire into privacy, he
would find it a melancholy sort of life ; he answered :
" I thank God, my time never lies upon my hand^
I can cultivate the little garden of my soul, when I
have no other business, and I have good books for
my companions. 1 may with shame and sorrow
(says he) look back upon an ill-spent life; my
childhood and youth were folly and vanity; my
riper years were mostly spent in carking and caring,
and seeking after the profits and pleasures of this
world ; and I have too much neglected the main
business, my doty to God : Lord, I repent ; Lord, I
believe, help thou my unbelief ; free me from every
weight, and the sin that doth most easily beset me.
tf
A SERMON
PREACHED AT THE
OPENING OF THE NEW MEETING-HOUSE AT CHESTER,
AUGUST 8, 1700.
Joshua xxii. 22, 23.
The Lord God of gods, the Lord God of godsy ht
knowetk, and Israel he ekall know^ if it be in rebel-
lion, or if in transgression against the Lord, that
we have built us an altar.
Thus the two tribes and a half begin their solemn
reply to the remonstrance of the other tribes, who,
with sword in hand, ready to make good their chal-
lenge, boldly charged them with a crime no less
black and dangerous, than apostasy from the truth
and worship of the God of Israel. Thus the indict-
ment runs, V. 16. that they had rebelled against the
Lord, and turned from following him, v. 18. and
these were indeed heinous crimes, and, in the sense
of the patriarchal age, an iniquity to be punished by
the judges. Job xxxi. 28. thus to have denied the
God that is above, if they had been really guilty of
it.
But never was there any controversy more inno-
cently begun, more prudently and discreetly ma-
naged, nor more happily compromised, and taken
up, than this was ; for whereas in most quarrels there
is a fault on both sides, in this there does not appear
to be a fault on either side ; and whereas the begin-
ning of strife is as the letting forth of water, the occa-
sion of much mischief, the beginning of this was an
occasion for both sides to give evidences of their
zeal for religion and love.
Let us look into the particulars of the story :
1. That which gave rise to the controversy was
an altar erected by the two tribes over against the
land of Canaan in the borders of Jordan, a great
altar to see to, v. 10. and this done without any
leave asked, or warrant obtained, from Joshua or
Eleazar ; without any notice given to, or consulta-
tion had with, their brethren of the other tribes ; yet
being done with an honest design to preserve the
entail of religion to their posterity, and to be a token
of their communion with the altar of the Lord at
Shiloh, was not only warrantable, but commenda-
ble. This they solemnly declare to be the true intent
and meaning of their building this altar ; that thej
had no idolatrous, superstitious, or schismatical
design in it, but that they intended it for a witness
(in perpetuam rei memoriam — ^tn perpetual attesta-
tion) of their alliance to their brethren, from whora
they were divided by the waters of Jordan. Tfaej
did not set it up as a mere stone or rock of division,
much less as a stone of stumbling or a rock of offence^
but as a badge of relation, and conseqaently a
nexus or bond of union, wisely foreseeing and pro-
viding against so great a mischief, as the alienating
of their posterity from the church privileges of the
seed of Israel ; for fear, say they, lest in time to
come your children might speak to our children, say-
ing. What have ye to do with the Lord God of Israel?
V. 24. the consequences of which, in after and more
degenerate ages, might be most fatal.
They who have themselves found how good it is
to be near to God, and what an unspeakable plea-
sure and happiness there is in communion with him,
cannot but be concerned to take all possible care,
and make all probable provision, that their children
after them may not be made to cease from fol-
lowing the Lord, or be looked on as having no part
in him. With the human nature, which we trans-
mit to posterity depraved and corrupted, it is very
desirable to transmit pure and entire those sovereign
remedies which religion has provided for the core
of that hereditary disease : not the narrow and pri-
vate interests of a| party, which in kindness to pos-
terity we should study how to bury in oblivion, bat
the great and noble principles of catholic Christi-
anity ; these we should desire to entail the know-
ledge and faith of upon our seed's seed, henceforth and
for ever, Isa. lix. 21. They who rejoice in the light
I of the gospel, will desire that it may not die in their
hands ; and they who find themselves enriched with
SEPARATION WITHOUT REBELLION.
1133
i tme treasure, and know how to yalne it, cannot
t wish it may not be buried in their graves, Ps. xzii.
. cii. 28. but well secured to their heirs, that in their
be, and the families thereof, the name of Christ
ly endure for ever, and his throne as the days of old.
2. The godly jealousy of the other tribes, who sus-
cted their altar to be of dangerous tendency, and
be an ill step towards idolatry or schism, was
:e wise praise-worthy ; and their warm resentments,
len they had such a colour of cause for them, were
laudable instance of their pious zeal for the ho-
»ur of the Lord God of Israel. The thing prima
He looked bad, and gave ground for suspicion,
le law of Moses had expressly required them to
fer all their sacrifices in the place which the Lord
ould choose to put his name there, and not else-
bere, under the severe penalty of excision. Lev.
rii. 8, 9. Dent xii. 5, 6. and it was no strained
luendo, or foreign surmise, from the building of an
tar in the borders of Jordan, to infer an intention
< offer sacrifice there contrary to the law of God.
his they take very heinously, and seem to be
inched by it in a very tender part ; they reckon the
mfronting of God's altar an intolerable affront to
le government, et altaria contra altaria no less
angerous than imperium in imperio, and to be ani-
ladverted on accordingly.
The God we serve is very jealous in the matters of
is worship, (which are to him as the apple of his
jre,) and he expects we should be so to, and afraid
f all appearances of evil ; yea, and dreading the
rst step towards apostasy from God, and so cordi-
Ily espousing his institutions, and the honour and
arity of them, as to be jealous of any thing that
yoks like an encroachment upon them : when the
ause is plainly God's, our call to appear in it is
lear, and when the thing we do is good, nothing
etter than to be zealously affected in it. Gal. iv.
8. When our Lord Jesus had commended the angel
f the church of Ephesus, particularly for her pa-
ience, he adds this further character, (which though
t seems contrary to it, yet is very consistent with it,)
bat she could not bear them that were evil, Rev. ii.
t. It is no part of Christian patience to bear with
iio ; the meekest man upon earth was more than
mce angry at sin. The nearer any are to us in re-
ationand neighbourhood, the morejealous we should
>e of their departure from God, and the more indus-
nous to prevent and reduce them, lest we ourselves
)r oars should catch the infection. Jam tua res
igitur paries enrnproximus ardet — Thy own goods are
endangered when the adjoining house is on fire,
3. The method they took in prosecution of their
resentments was regular and exemplary ; their zeal
in this matter was for the most part guided and go-
verned by the meekness of wisdom. An assembly
of the states was called at Sbiloh, and the report
concerning tliis altar was taken into consideration,
the result of which was, that the business should be
fairly and impartially examined, and the supposed
delinquents heard to speak for themselves ; who if
they would hear and submit to their reproof, well and
good, they had gained their brethren. Matt, xviii. 15,
17. but if they refused, then, and not till then, it
was time to deal with them as heathen men, and
devoted Canaanites. These tribes of Israel, though
apt to war, yet would not send forth their armies to
give them battle, till they had first sent their ambas-*
sadors, (and those men of the first rank,) to treat of
peace, and to inquire into the merits of the cause,
V, 13, 14. He to whom all things are naked and
bare, would not punish the most notorious criminals,
the cry of whose wickedness alarmed heaven itself,
but he would first go down and see, Gen. xviii. 21.
It is the advice of the wise man, and it will be our
vrisdom in all such cases to take the advice, Prov.
XXV. 8, 9. Go not forth hastily to strive, but debate
thy cause with thy neighbour himself Many an un-
happy strife, and all the mischievous consequences
of it, would be prevented by an amicable and can-
did inquiry into the matter of the offence. The rea-
son why we do not love one another as we ought, is
because we do not, and will not, know one another
as we might : the rectifying of mistakes and mis-
understandings, and the setting of misconstrued
words and actions in a tme light, that they may ap-
pear as they are meant, and not otherwise, would be
in many cases an effectual way to accommodate both
private and public quarrels, and bring them to a
happy period.
4. The defence which the two tribes made for
themselves, to clear and vindicate what they had
done, was very ingenuous and fair. Though there
was somewhat more of warmth in the charge ex-
hibited against them than was needful, and the fault
was too much taken for granted ; yet they patiently
heard them out, and then replied with a great deal
of calmness, very fairly stating the case, and show-
ing the suspiciousness of their brethren to be (though
not without 'a colourable pretence, yet) without a
just ground, not doubting but they would lay aside
their jealousies, and let fall their action, when they
understood their honest and sincere intention and
design in building this altar.
' Lastly, The effect of this was very good and happy ;
the princes were satisfied, and receded from their
charge, and thereby showed themselves to be under
the government of that g^r^at law of charity, which
teaches us not to rejoice in iniquity, but to rejoice in
the truth; hereby further mischief was prevented,
the peace and honour of their infant state preserved,
and God had the glory of all, v. 33.
The text begins that defence which had so good
and happy a success. It may be of use to us to ob-
serve how it was manage, that we may learn in the
like cases so to vindicate ourselves, as not to pro-
1134
SEPARATION WITHOUT REBELLION.
yoke, bat pacify, oar brethren. Here is not a word
of recrimination, no retarn of suapicion for sns-
picion; (thoogh nothing ia more easy to retort
than that;) they do not blame their brethren for
their rash, and hasty, and uncharitable censures, nor
upbraid them with the good serrices they had done
them in helping to pat them in possession of their
land, nor defy their threatened arms, and bid them
do their worst ; here is nothing that savours of pride
or passion, but all fair and candid : though the pe-
riods of their speech are elaborate enough, and the
style proper, yet nothing appears to be so much
studied in it, as the things that mahe for peace, —
Observe,
I. The manner and form in which the plea is
drawn up : it runs both as an appeal to God, and an
apology to their brethren.
1. Here is a solemn appeal made to Ood concern-
ing that which they had done, repeated to make it
the more solemn. The Lard God of pods, the Lord
God of gods, he hnows. That glorious title of God,
which speaks him higher thaq the highest of the an-
gels in heaven, the princes and potentates of the
earth, and the imaginary deities of the heathen, (for
each of these are called gods,) is here made use of,
to express a holy awe and dread of that God to whom
they appeal, upon their own spirits, and to beget the
like in the minds of those with whom they speak.
The sense had been complete if they had only said,
God knows ; but then they had not taken the occa-
sion given them, to express their high and honour-
able thoughts of the great Jehovah. Let us learn
hence to speak of God with reverence, and mention
his glorious name with a solemn pause. Is it a piece
of respect due to earthly princes in addresses made
to them, to give them their title of honour ; and shall
we speak as slightly and carelessly of the King of
kings, as if he were not only a man like ourselves,
but a common man in our own rank ? Is this to
fear (bat glorious and fearful name, the Lord our
God?
In appeals to heaven, it is especially necessary that
there be a very awful decorum and solemnity ob-
served, for God is appealed to, not as a common
witness, but as a judge, whose tribunal is in the
heavens, and by whose definitive sentence all causes
must be finally and irreversibly determined ; those
therefore that appeal to him upon every trivial occa-
sion, and with a slightly superficial God knows, while
they never think of God, nor have any regard to his
knowledge, profane his name by taking it in vain,
and instead of honouring him, put the greatest af-
front that can be upon him. Appeals thus put into
the court above, will not only be rejected and thrown
out (how just soever the matter maybe) as not being
put in due form, but the appellant prosecuted for a
contempt of the court.
's appeal here is a good pattern or precedent in
drawing up appeals. The Lord God of gods, Jb
Lord God of gods, he knows : he that is the God d
gods, even Jehovah, (so it is placed in tlie originaL
is both a rightful and competent judge of all ft|
made to him : who should judge and pass senlei
but he that is Jehovah, the mighty God, evfii
Lord ? for so this same title which is here used
translated, Ps. 1. 1. where God is spoken of at
as the sovereign and universal Judge. If he be J.
hovah, he is perfect in knowledge, wisdom, and jw
tice, and we are sure that his judgment is accord!
to truth ; that it is such as the guilty have ressoD
dread, and the upright reason to rejoice in. If be
the God of gods, the mighty God, his jorisdi
cannot be demurred unto, nor his authority dispotcdj
no further appeals can be made to any higher
nor can the executions taken out upon his jud
be opposed or resisted ; the God of goda is a Jod^
that will not be baffled.
To the tribunal of the mighty God the two trik
here refer the decision of this matter in Tariance. i
we have done this in rebellion, and with an ill desia
the Lord God of gods he knows it, (for he is m
quainted with all the trans|p«ssions that are cos
mitted against him, even those that are gilded on
with the most plausible pretences,) and he that look
upon it will require it, will revenge it ; but we ai
sure be knows the contrary, and diat however it fa
interpreted, it is honestly intended. From wbeae
we may observe,
(1.) That in every thing we do in religion it
cems us highly to approve ourselves to God in
integrity, so as to be able with a holy, humble, w<
grounded confidence to appeal to him concemiiif it
herein we must labour, and this must be the top
our ambition, in every service that we may be
cepted of the Lord, 2 Cor. v. 9. doing it as anto
Lord, and not to men, and then it is done he^itii^
Col. iii. 23. It was the total miscarriage of the P^aj
risees in their devotions, and the dead fly that tain
all their precious ointment, that all their works
did to be seen of men, their approbation and
plause they coveted, to them they were indostrioi^
to approve themselves, and verily they had tUtr rvJ
ward, Matt xxiii. 5. vi. 2, 5. In this therefofe od
righteousness most exceed theirs, or we shall oerd
get to heaven,' Matt v. 20. All our works we lan^
do to be seen of God, setting ourselves in tbe doini
of them before him, having our eye towards bim in
every performance, diligently observing his viU ^
our rule, and his glory as our end, and earaestlTde^
siring and courting his favour smd acceptance, a^
our felicity, recompence, and chief good ; aecoonf-l
ing that if he be well pleased with us, and saj, Well
done, we have gained our point, we have all we oeedf
all we would have ; if we have praise of God,
whether we have praise of men or no, we are bappT.
and ought to be easy. Let us therefore see to it, that
SEPARATION WITHOUT REBELLION.
1135
11 our exercises of piety and devotion, poblic and
'ate, our hearts be upright with God, that we be
ly as i^ood as we seem to be, l>ecaase God knows
!ther we be so or no, and will accept as no farther
1 we are so ; that oar eye be single, oar inten-
s sincere, and all we do be done from an nnbi-
id principle of regard to God as oor raler and
lion, as that which consecrates our services to
Lord, and recommends them, through the medi-
n of Christ, to his acceptance.
t,) That when at any time we fall nnder the cen-
is of men, and their reproaches, who condemn as
ause they do not know as, it is very comfortable
)e able to appeal to a God that knows as, con-
ling^ our integrity. When holy Job was ran
m by his friends as a hypocrite, this was his
ifort. Job XTi. 19, 20. My wiineu is in heaven,
! my reecrd is an high : my friends seam me ; hut
\e eye poureth aut tears unto God. David oft found
ef by taking the same course, and appeals from
unjust and uncharitable accusations of his ene>
!s to God's knowledge of his integrity, and is so
from dreading and deprecating God's judgment,
every wicked man if he knows himself must,) that
begs it, and refers himself to it : (Ps. xvii. 2.)
t my sentence come forth from thy presence ; let
Re eyes behold the things that are equal, Ps. xxvi.
If God say. Well done, good and faithful servant,
i matter is not great who says etherise ; for so
lU our doom be, as God hath decided it, and not
men give their opinion of it. If therefore he that
Igeth us is the Lord, surely it is a very small thing,
d not worthy our consideration, or fit to affect as
icb, especially so as to turn the scale of our re-
ives, how we are judged of man's judgment, 1 Cor.
3, 4. If men brand our devotion as counterfeit
d hypocritical, and put us under the blackest cha-
pters, let it not disquiet nor disturb us, while we
ve good hopes, through grace, that God accepts us
id our services, as sincere ; let not them therefore
at know righteousness, (that know what will bear
em out, and bring them off,) and in whose heart is
e law of God, (and not in their mouths only,) let
em not fear the reproach of men, nor be afraid of
eir revilings, so as thereby to be either diverted
)m, or discouraged in, their duty ; for the righte-
'^ess that will justify them shall be for ever^ and the
Ivation following it, from generation to generation,
^' li. 7, 8. This will be our rejoicing in the day
' evil, even the testimony of our conscience, which
Ood's deputy in the soul, 2 Cor. i. 12. Let, there-
>re, the generation of the upright, when most misre-
resented, commit their cause to God. He who
nows their righteousness will sooner or later bring
^ forth as the morning, and if their integrity be ma-
■ifestto God, (as undoubtedly it is,) it shall in. due
inie also be manifested in the consciences of men, 2
^or.v. 11.
2. Here is a sober apology presented to their bre-
thren : Israel he shall hnaw. We are ready to let
Israel know ; ready to give such an accoant of our
meaning in this attempt, as we doubt not will give
our brethren other thoughts of as, and it, than they
now have : which teaches us this, that though the
record on high, and the witness in our own bosoms,
are principally to be secured for ns, yet there is a
satisfaction which we owe to our brethren, who doubt
concerning the integrity of our actions.
Though our brethren are not our judges, by whose
sentence oar state is to be determined, yet they are
our friends, in whose opinions we should desire to
stand right. Though to be accepted of God is with-
out doubt the chief and most desirable good, yet it
is also desirable and well worthy our endeavour, like
Mordecai, Esth. x. 3. to be accepted of the muhi-
tude of our brethren. If oor sincerity be known to
God, we should study how to let others know it, and
to give evidences of it to those that have their eyes
upon OS. It is part of the debt we owe to ourselves,
to preserve our own good name, and part of the debt
we owe to our brethren, to value and seek their good
will, and as far as we can to rectify their mistakes
and prejudices.
We should especially study how to give satisfac-
tion to those, who thoogh they misonderstand our
words and actions, and judge of us accordingly, yet
show a zeal for the glory of God, as these ten tribes
here did. The reproaches of the fools in Israel are
to be despised; it is no matter what they speak
against as who profanely speak against God, nor
should it much affect us if we be made the song of
the drunkards, but the deliberate censures of wise
and sober men cannot be made so light of. It is a
desirable thing to be accepted of those, who we have
reason to think are accepted of God ; therefore David
prays, Ps. cxix. 79. Let those that fear thee turn in
unto me. Though we ought not to be ambitious of
the applause of any, yet we should wish and endea-
vour not to lie under the hard thoughts of good men ;
and for this reason, we should be always ready to
give an answer to those that ask us « reason of the
hope that is in us, 1 Pet. iii. 15. and not say. What
is that to yon ? Though that which satisfies our own
consciences may not always be satisfactory to others,
nor convince them that we are in the right ; yet if it
be produced with meekness and fear, as it ought to
be, it may perhaps beget a more favourable opinion,
and somewhat abate the edge of censure, when it
appears that we are not altogether without excuse.
Perhaps after the two tribes had so fully vindicated
themselves, and what they had done in building this
altar, their brethren of the ten tribes, or some of
them at least, were not fully convinced of the expe-
diency of it, but were still of the mind that they had
better have let it alone, and that it was altogether
needless ; but, however, it had this good effect, that
1136
SEPARATION WITHOUT REBELLION.
It made the matter abandantly better than at first it
seemed, and prevented the anbappy rupture that it
threatened ; and the ten tribes, though no great ad-
mirers of the contrivance of this altar, yet agreed to
be neighbourly and friendly with their brethren, and
resolved they would not quarrel about it, nor go up
in battle against them. — Observe,
II. The matter insisted on in their plea : they
plead Not guilty to the charge, and though the fact
was plain enough, yet they deny the fault, and aver
that it was not in rebellion, nor in transgression
against the Lord, that they had built them an altar ;
they humbly desired, that it might not be miscon-
strued as done with any design to infringe the hon-
our, or weaken the true interest, of the national esta-
blishment, (which they express a very tender concern
for,) but only to preserve and promote the common
interests of true religion and godliness among them^
selves on the other side Jordan, in communion with
their brethren, and not in any a£front or contradic-
tion to them, and therefore not in rebellion or in
transgression against the Lord. Learn from this,
that it highly concerns those who build an altar, for
themselves to see to it, that they do it not in rebel*
lion or in transgression against the Lord. Building
of altars was an ancient act of piety and devotion ;
Noah and Abraham were famous for it ; but that, as
other outward instances of religion, if not done from
a right principle, and for a right end, may and will
turn into sin. We read of Ephraim making many
altars to sin, Hos. viii. 11. The multiplying of his
altars was the multiplying of his transgressions, and
'the righteous God turned it into his punishment,
therefore altars shall be unto him to sin, that is, they
shall be a continual snare to him; and the con-
nexion of the parts of the charge against Israel,
Hos. viii. 14. is very surprising ; Israel hath forgot-
ten his Maher, and buildeth temples. Those who
build altars on which to offer in the Eucharist a
propitiatory sacrifice for the sins of quick and dead,
(as the church of Rome does,) do in effect deny the
sufficiency of that one great sacrifice, which Christ
offered once for all upon the cross ; and by the
pretended repetitions of it, insinuate that it is of no
more force to take away sin than the legal sacrifices
which were heretofore offered year by jear contin-
ually ; because these could not make the comers there-
nnto perfect, and therefore those altars are certainly
built in rebellion and transgression against the Lord,
Heb. X, I . Those that build altars for the maintain-
ing and propagating any heresy, or the promoting
and carrying on any design against religion in the
power of it, that build altars to support a monopoly
of the church, and engross to themselves its privi-
leges, to the exclusion of others, spoil the accept-
ableness of the altars they build ; and it will be con-
strued to be done in transgression against the Lord.
If ^e bestow all oar goods in building temples and I
altars, and have not charity, the reigning love of
God and our neighbour in our hearts, all the cost is
thrown away, and spent in vain, and we are but as
sounding brass and a tinkling cymbal, 1 Cor. xiii.
3. and shall be dealt with as rebels against the Lord.
Let it therefore be our care, to do not only that which
is good for the matter of it, but to do it well, for then,
and then only^ we shall he accepted. Gen. iv. 7.
You see, my brethren, how the further opening of
this would lead me to the vindication of what we
have done here, in furnishing ourselves with these
conveniences for our solemn assemblies ; but it was
not for that purpose that I chose this text, nor shall
I enter upon that subject; partly because, I bless
God, I know not of any tiiat exhibit so high a
charge against us, as that we have done it in rebel-
lion or in transgression against the Lord, and I am
very willing to hope the best concerning our bre-
thren's thoughts of us ; and partly because I am re-
solved industriously to decline every thing that looks
like controversy, and I should fear lest our defence
be construed our offence, or at least be interpreted
an invitation or persuasion of people to our way,
and an attempt to make proselytes to a party, which
you know I have always been studious to avoid. It
is a string that can scarce be touched so tenderly
but it will have a jarring sound, than which nothing
is more disagreeable to me. I am sure this is not a
time of day for us to pick quarrels, while through
the clemency of our governors we enjoy great quiet-
ness ; and we have as little reason to do it in this
place as any where : while the prime dignitaries of
the established church among us seem to have buried
the thoughts of our unhappy differences in such a
hearty, pious zeal for the reformation of manners,
we are very unjust and unwise if we say or do any
thing to revive them. Are these thoughts laid to
sleep? may they on both sides sleep perpetually!
But that which I further intend in the application
of what I have opened to the present occasion, is
from this text and story to borrow some light,
1. For the stating of our case as it truly stands, and
giving a just account of what we have here done.
2. For the directing us in the duty of this present
day, which I principally aim at
For the first ; our building us an altar, besides
that which stands upon the foot of the national esta-
blishment, ( altar e juxta altarCy) is a thing which
needs explication, for the preventing and rectifying
the mistakes of some unthinking people, who are
apt to look upon those who go to church, and those
who go to meetings, as of two different religions, and
the distance between them is widened to a degree
equal to that between papists and protestants;
thanks be to God the matter is not so : let ns there-
fore see how it stands between us and our brethren
of the ten tribes.
1. We also are Israelites in common, and there-
SEPARATION WITHOUT REBELLION.
1137
Tore io commilniOA with those of the national estab-
lishment. Are they Christians? so are we; we
^'orship the same God, in the same name, and
Jheartily consent with them in all the articles of the
sincient creed, holding jnst the same form of sound
words, and contending earnestly for the faith once
delivered to the saints. We are baptized, and do
baptize, in the same great and sacred name of Father,
Son, and Holy Ghost, as three Persons, but one God.
We read the same Scriptures, and adhere to them
as the standing rule of faith and practice, and make
use of them as our oracle and touchstone. We
pretend to no inspiration in our praying and preach-
ing, nor do we set up any light within, in competi-
tion with, much less in contradiction to, the written
word. We build our hopes of salvation upon the
coTcnant of grace, and the promises of it made to us
and to our children, and submit to all gospel-ordi-
nances, particularly that of the ministry. What-
cTer the way in which we worship the God of our
fathers is called and counted, we believe all things
which are written in the law and the prophets, and
the everlasting gospel, and have hope towards God,
which they also allow, that there shall be a re»wrree-
tion of the deady both of the just and the unjust ^ Acts
xxiv. 14, 16.
We are far from engrossing religion and the church
to ourselves, and those of our own way, or thinking
that we are the only elect people of God ; from our
hearts we abhor and renounce all such narrow
principles as are contrary to catholic Christianity,
and undermine and straiten its sure and large foun-
dations. We do hereby solemnly profess, and shall
take all occasions to repeat it, that we celebrate our
religious assemblies in eommunion unth all that in
every place call on the name of Jesus Christ our Lord,
both theirs and ours, 1 Cor. i. 2. We neither say
Dor do any thing here to the reproach or prejudice
of the national establishment ; we take not upon us
to arraign or censure the constitutions of it, or to
judge or despise those that adhere to them ; but in
those few and small things wherein our apprehen-
sions differ, (whilst in the most and greatest things
of all we cordially agree,) we desire faithfully and
conscientiously to walk according to the light that
God has given us, charitably belieying that others
do so too, whom we hope to meet in the general
assembly of the first-bom, though now we are
divided in Jacob, and scattered in Israel. This
profession we make in the sincerity of our hearts,
with a resolution, by the grace of God, never to act
contrary to it.
And now may we not claim it as oui right to be
owned and looked upon as members of the catholic
church, though a weak and small part of it, yet a
part of it, and I trust not a corrupt part ; and being
united with our brethren of the other tribes, under
one civjl government, and being (abundantly to our
4 D
satisfaction) within the same allegiance, and even
in our religious interests taken into the same pro-
tection, we see not why we should not be looked
upon as belonging to that part of the catholic church
which God's own right hand hath planted in these
kingdoms.
2. Though we also are Israelites, yet our lot, like
that of the two tribes, happens to fall on the other
side Jordan, a river dividing between us and our
brethren, which^ without hazarding the peace of
our consciences, we cannot wade through or swim
oven
Some of the tribes of our English Israel have been
so situated ever since the reformation, as early as
Edward the Sixth's time, through a dissatisfaction
about the injunction of some indifferent things, the
more minute parts of the national establishment.
The first settlement of the two tribes on the other side
Jordan was looked upon by Moses and the rest of
the tribes with a jealousy, as tending to weaken the
common interests of Israel ; and their proposing of
it (as here their building of an altar) was severely
censured, till they had given their reasons, cleared
themselves of any ill design in it, and promised their
best assistance to their brethren in the common ser-
vice; and then Moses allowed and ratified their
choice, as we have the story at large, Nutnb. xxxii.
where we find, that two things induced them to desire
their lot on that side Jordan, though thereby they
put themselves out of the way of the preferments
which attended Joshua and the ark into the land of
Canaan, and exposed themselves to the contempt
and censure of their brethren, as strangers to the
commonwealth of Israel.
(1.) That there was good pasture in the land, v, 4.
It is a land for cattle, and thy servants hate cattle :
they would sit down hy ihe footsteps of the Jloch, and
feed their hids beside tlie shepherds' tents.
(2.) That then they should not have the trouble
of passing the river, v. 5. Briny us not over Jordan.
Whether these inducement were justifiable we will
not now dispute, but it appears that the rest of the
tribes, who could satisfy themselves to go through
Jordan, did not therefore disown them for their bre-
thren.
From the first planting of Christianity, there
appears to have been a variety of sentiments among
wise and good men, concerning the less weighty and
less evident matters of the gospel, as concerning the
distinction of meats and the observation of days,
Rom. xiv. 2, 5. some regarding all days and all
meats alike, others making a religious difference.
The apostle Paul, by his unquestionable authority,
might have determined the matter in favour of one
side, and have obliged the other to a compliance ;
but he chooses to accommodate the matter, without
engaging either to change their opinions or their
practice according to thorn, but prescribes a mutual
1138
SEPARATION WITHOUT REBELLION.
charity and forbearance, as a sovereign remedy
against all the ill consequences of this variety of
seatiments, Phil. iii. 16, 16. Let not him that eatetk
despise him that eateth not, Rom. xiv. 3. But let
every man he persuaded in his own mind, «. 6. Which
no doabt were intended to be standing rules for the
management of the like differences in all the ages of
the church ; and if these rules were strictly observed
by all churches and all Christians, the river of Jor-
dan would be dried up, at least be driven back at the
presence of the Lord, at the presence of the God of
Jacob, Ps. civ. 5, 7. the God of peace and love :
and a way would be made for those of the ransomed
of the Lord to pass every whose lot is on the other
side of it ; but alas, who shall live when God does
this !
In the mean time, for the divisions of Reuben, (one
of the two tribes that was divided from the rest by the
waters of Jordan,) there cannot but be great thoughts
and searchings of heart, as Judg. v. 15, 16. with all
that desire and pray /or the peace and prosperity of
Jerusalem,
3. Being Israelites, (though on the other side
Jordan,) it ought to bo our care and endeavour, ac-
cording as our lot is, to promote the common inte-
rests of our holy religion, and to do what we can to
preserve and advance them. And the Lord God of
gods, he knows it is with this design that we have built
us an altar ; not for the support of a sect or party,
pr the carrying on of any private interests, but for
the service of catholic Christianity according (o the
Scriptures. We know very well that the kingdom of
God is not meat and drink, Rom. xiv. 17. that it is
not maintained either by the imposition or opposition
of indifferent things, but that it consists in righte-
ousness, and peace, and joy in the Holy Ghost ; these
are the things in which lie the being and power of
the divine life, and not in a zeal either for or against
ceremonies : we know very well, that neither circum-
cision is any thing, nor uncireumeision any thing, to
our acceptance with God, but the new creature, and
faith which works by love. Gal. v. 6. vi. 15. That
therefore which is of uncontroverted necessity, and
which is the very life and soul of religion, we would
do our endeavour, and make it our business, at this
altar, to maintain and carry on, so that we and our
children after us may have a part in the Lord, and
may never cease from following him. We would en-
deavour to glorify the great name of God in Christ
in our prayers and praises, and, in concurrence with
the universal church, to pay due homage to the uni-
versal Lord. We desire and design in the preach-
ing of the word, to propagate the knowledge of the
only true God, and Jesus Christ whom he hath sent,
which is life eternal ; to push on the holy war against
sin and Satan, the world and the flesh, under the
banner of the exalted Redeemer. Our intention in
all our ministrations shall be the same with the in-
tentions of the ministry in general. Acta xxvi. I&
First to open men's eyes, and to turn them from datk-
ness to light, and from the power of Smtmi ismto Ged .
to recover people from under the dominioo of a
worldly, carnal, sensual mind, to the faith and obe-
dience of the everlasting gospel ; and then, fvr the
building up qf the saints in holiness and comfort, nd
the edifying of the body of Christ, till they mil come l«
the perfect man, Eph. iv. 12, 13. And herein we are
still determined to know nothing but Jesus Christ ana
him crucified.
And this we do not in opposition to, bat a heartr
concurrence with, the national establishment, as far
as it aims at these ends. God forbid that we sheM
preach Christ, who is our peace, out of envy or conten-
tion ; no, we desire to have all our different apprr-
hensions and sentiments swallowed up in a pioos
zeal for the common faith of the precious Jesus, end
the common salvation of precious souls ; and in toktm
of this communion with our brethren of the otber
tribes, we have built us this altar, that we may saj
as they, v. 28. Behold the pattern of the altar urhiik
we have built ! not to entail a schism, and to per-
petuate a causeless separation, but for the aolemnitr
and decorum of our religions assemblies, (until God
shall open a door into the national establishment.
and the rolling away of their reproach, that it may na
be said to us, as it was to the Gileadites, (the half tribe
whose lot was on the other side Jordan,) Ye Gilemditet
are fugitives ofEphraim, Judg. xii. 4.
We need not, we cannot, put it into our apology,
that we have not built our altar for bumt-offerinp
and sacrifices ; for, blessed be God, we are not ondrr
the gospel tied up to worship in one place, John it.
21. as the Jews were under the law. The hour now is,
when, neither to this mountain, nor yet to Jeruseltm
shall religious worship be confined ; but in every place
incense shaU be offered and prayers made, Mai. i. 11.
every where, without respect of places, 1 Tim. ii. S.
We know no temples, no altar, that sanctifies the gift,
or the service, but Christ only, Heb. xiii. 20. Bat
this we can say, that we have not built our altar in
rebellion, or in transgression against the Lord, or to
make a breach upon catholic unity. Thus I have
endeavoured, with the words of truth and soberness,
to state our case ; and I know I speak the sentimeats
of many.
What remains is. Secondly, to direct you in tbe
duty of the present day and occasion. And now,
my brethren. What doth the Lord our God require
of us? I take it for granted you are willing to know,
and therefore, I beseech you, suffer the vrord of ex-
hortation.
I. Let us give God the glory of our peaceable
settlement in the land of our possession. Vte
have reason to acknowledge it to a kind providence,
that cast our lot in such a land as this, an ezcee<i-
ing good land, like that of Canaan, a pleasant landf
SEPARATION WITHOUT REBELLION.
1130
Dan. TiiL 9. a glorioas land, or land of delights or
omamentoy wherein there is no want of any good
things nor any reason to envy (all things considered)
either the soil or climate of any other land. The
coDstitation of oar civil goYernment, and the
defences and securities of our liberty and property,
are such as make oar nation easy, safe, and happy.
Dor lot is also cast in a good day, wherein we have
not for many years felt the strokes of any desolating
judgments, either war, famine, or pestilence. While
thus we dwell peaceably under fruitful vines and Jiff-
treesj we are much to blame if we praise not the
name of the Lord.
The two tribes built this altar here to the glory of
God, when they were returning triumphantly to
settle in their inheritance, as David fetched the ark
to the place he had prepared for it, when God had
given him rest from all his enemies round about,
2 Sam. vii. 1. The Israelites, every time they offered
their first-fruits, were appointed to make a thankful
mention of the mercy of God to them, in giving
them that good land, Deut. xxvi. 3, 9, 10. And we
have a great deal of reason to do the same, now we
are offering the first-fruits of our altar. If we con-
sider how melancholy the reverse of our present
circumstances would be, we should see what great
cause we have to be thankful to God, for our share
in the public peace and plenty. National plenty in
the success of trade, and the increase of the earth,
contributes to the support and comfort of our re-
ligious assemblies ; for thus we have wherewithal to
honour our God. When famine reigned, the meat-
offering and the drink-offering failed from the house of
God, Joel i. 13. compare ch. ii. 14. National peace
does DO less contribute to the comfort of our assem-
blies, for in the peace of the nation we have peace.
We have great reason to bless God that our land is
not the seat of war, and that the sword of the Lord
is not drawn among %is, (as sometimes it has been,)
and commissioned to lag heaps upon heaps : that the
city, the place of our solemnities, is a quiet hahitation,
Isa. xxziii. 20. It is easy to imagine what desola-
tions war, especially civil war, would make, not
only with our cities and bouses, but with our temples
and altars. (Inter arma silent leges et evangelium
— in the din of arms neither the voice of human law
nor of the gospel is heard.) What a mercy is it that
We are delivered from the noise of archers, and all
other the alarms of war, at the places of drawing
waters ! and therefore, there ought we to rehearse the
righteous acts of the Lord, Judg. v. 11. We have
reason to call the altar we have built, as Moses called
his, Exod. xvii. 15. (in thankfulness after the dis-
comfiture of Amalek,) Jehovah Nissi — The Lord
my banner, in whom we triumph ; and as Gideon
called his in faith, before the defeat of Midian,
Jehovah Shallom — The Lord our peace, in whom we
trast.
4 D 2
2. Let us much more give God praise, for the
national establishment of our religion, with that of
our peace and civil liberty. That our Canaan is not
only a land flowing with milk and honey, but (which
is a much greater advantage) that it is Immanuel's
land, Isa. viii. 8. that the Christian religion, that
choice and noble vine, which was so early planted
in our land, is still growing and flourishing in it, in
despite of all the attempts of the powers of darkness
to root it out ; that it is refined from the errors and
corruptions which the church of Rome had (with
the help of ignorance and tyranny) introduced, and
that the Reformation was in our land a national act:
that Christianity thus purified, is supported and
defended by good and wholesome laws, and is twisted
in with the very constitution of our government. It
is a maxim in our law books, that the law of God is
the law of the land ; that the Holy Scripture is of
sovereign authority ; and that if any statute be made
directly against the law of God, it is void ; and that
every thing that is for the support of religion shall
be favoured. Summa ratio est qua pro religionefadt
— that construction is to be preferred which supj)orts
religion, and (which I would observe as a justifica-
tion of the civil punishment of sabbath profanation)
it is a constant rule of our law. Dies Dominicus est
dies nonjuridicus — Sunday is not a day in law, that
the law is so far from countenancing, that it nullifies
and invalidates, all writs, processes, and judicial
acts upon the Lord's day : and if the administration
of right and justice consents to give way to the
solemnity of the Lord's day, shall a common petty
trade, or a vain idle sport, intrude or intrench upon
these sacred hours, and not be animadverted upon ?
The banks and bulwarks which the civil govern-
ment hath raised, against the threatening force of
atheism, deism, profaneness, and irreligion, on the
one hand, and of popery and idolatry on the other
hand, though they should not make us secure, and,
as it were, in no danger from them ; yet they should
make us thankful, that God has not only set up his
tabernacle among us, but hath set such a guard upon
it, as we hope will preserve it to the generations to
come, that the English nation may never be other-
wise than a Christian protestant nation. The en-
couragement which the government gives to religion,
is also a great support to it, and ought to be matter
of rejoicing to all good men : that the civil powers
speak comfortably to them that teach the good know-
ledge of the Lord^ tt Chron. xxx. 22. and take the
ministry and the administration of ordinances under
their protection and patronage. God has not dealt
so with other nations, with other churches. True
Christianity, we may safely say it, has not such a
nursing father of any crowned head in the world,
as it has in our land. The mercy is more sensibly
great, because it is not long since our religion, and
all the defences of it, with all its supports, were at
1140
SEPARATION WITHOUT REBELLION.
the brink of ruin ; and, like Isaac upon the altar,
lay ready to be sacrificed to the malice of oar popish
enemies; and had the ship then sank, oar cabin
could not have been preserved. Deat xxxii. 27.
But fearing the wrath of the enemjff lest they should
behave themselves proudly; Ezek. xzxri. 32. And
not for our sahes he it hnoum unto us, God sent from
heaven to save as, and raise up a deliverer for us, to
whose seasonable and successful application weowe,
under God, our present tranquillity. A mercy never
to be forgfotten, and to which every year's revolu-
tion makes a fresh addition ; that notwithstanding
our manifold provocations, by which we have for-
feited our peace under the present government, and
the restless and unwearied attempts of our enemies,
who have been industrious to overturn it, we are
yet in the enjoyment of its benign influences. This
ought to be the matter of our wonder and praise.
Surely because the Lord hved us, he hath set a king
wer us, and continued him so long, that answers Mor-
decai's character, Esth x. 3. Seeking the welfare of
his people, and speaking peace to all their seed.
3. Let us acknowledge, with thankfulness to God,
the favour which we on this side Jordan have found
with the princes of our Israel ; that they arc so far
satisfied that the altars we build are not in rebel-
lion or in transgression against the Lord, that they
do not go up to war against us, as these princes here
resolved, v. 33. We have great reason to bless Grod
for our present liberty, and that we have it confirmed
to us by a law, and the wide door of opportunity
continues open; God grant it may be effectual.
Now, for a little space, (nay, for a long space, much
longer than we would have flattered ourselves with
the expectation of,) grace has been showed us from the
Lord our God, to leave us a remnant to escape those
fnang dark and cloudy days which passed over the
heads of our predecessors, and some of ours ; and to
give us a nail (a fixing and settlement, and constant
abode) in his holy place: that our God may lighten
ovr eyes, instruct and comfort us, and give us some re-
•viving, Ezra ix. 8. While we enjoy the comfort of
our liberty, we ought to repeat our thanksgivings for
the mercy of it ; and an invaluable mercy it is, that
there is a defence upon our glory, Isa. xlv. 6. and that
our religrions assemblies are taken under the kind
protection and shelter of the government Woujd
we have this liberty continued ? let us be thankful
for it, and give diligence to make a good use of it
while the gleam lasts. In the receiving of it we were
like them that dream, Ps. cxxvi. 1. such was the
surprise of it : let it not be said of us, that such is
our slothfolness and cafelessness, we are like them
that dream, in the improvement of it ; as the hungry
man that dreameth, and, behold, he eateth ; but he
awaketh, and his soul is empty.
We have reason to be thankful, that the reproach
of sedition, and disloyalty, and disaffection to the
government, is quite done away from oar aasembSo.
and that there is now no colour for the impatatMn af
that, (which from our hearts we always abhomd..';
the disturbance of the public peace ; bat that while
we live in godliness and honesty, we may Uwe futet end
peaceable lives, and there is nene to m/oke us mfraid-
If Ezra were so thankful to God for the coanieuBee
of a heathen king, and that God had put amek m tkm§
into the king's heart, Ezra vii. 27, 28. macb more rea-:
son have we to be thankful for the ooanteoaaoe ti\
a Christian and protestant government ; the good ^!
which we are obliged to seek, because of the house oftht
Lord our God, Ps. cxxii. It adds much to the co»-|
fort of our present liberty, that in the ratifi<»tioB ^
it by a law, it was not intended (as we liaTe reasmi
to fear it was on the first precarious grant of it) feri
a trap and a snare, and the serving of a dezigi
against our common interests; but Unr oar ease,
comfort, and benefit: and that in the preamble of!
the statute, it is declared to be for no less a paUk|
good, than the uniting of his majesty's protestavtl
subjects in interest and affection. This is the Lor^t
doing ; and as at first the surprise of it made it imr-l
velious in our eyes, so the continuance of it makes
it no less so. The altar we have built, we may caQ
our Ebenezer, saying. Hitherto the Lord has helped w.1
4. While we enjoy the liberty of our altan, let ml
remember and sympathize with our brethren, wilhj
whom it is a day of treading down, and rf perplexity:
I mean the poor persecuted protestants in Fnnct,
who are killed all the day long, and accounted as sheep
for the slaughter, and whose blood is barbaroMsly sin-
gled with their sacrifices. They are our bone and emr
flesh, feUow^members of the same body, concarring
with us in the same testimony ag^nst the antichris-
dan generation; but how is ^flourishing chwrek
made a wilderness, the gold become dim, the wtost flme
gold changed. While we meet together in foil assem-
blies, they are scattered. We have decent and con-
venient places to meet in ; but they are driven into
woods and wildernesses, and are counted as the off*
scouring of all things. We are safe in our assemblies,
and there is none to make us afraid ; but they are
exposed to the cruelty of bloody men, and cannot
come together to worship God according to thdr
consciences, but in peril of death, or a slavery much
worse, and more terrible. When we consider this,
and the sad desolations of the sanctuary in other
places, our joy in the altar we have built admits as
great a mixture and allay, as theirs did who laid the
foundation of the temple, Ezra iii. 13. When the
noise of the shouts of joy could not be discerned from
the noise of the weeping of the people. W hat a damp
does this cast upon our comforts, and what a sadness
does it put upon our countenances ! as it did on
Nehemiah's, to hear that the remnant that were left
of the captivity were in such great aflHieiion and re*
pToach, Neh. i. 3, 4.
SEPARATION WITHOUT REBELLION.
1141
liet 118 therefore, with the greatest teDdemess, re-
nember ikem tkat are in hondSf as bound with them ;
et OS feel their burthens, and let not all the troa-
lie they are in seem little to us ; let us pity them,
ind pray for them daily, and by a Christian sympa-
by suffer with them, as all the members of the body
[o with a pained one. Let the truths they suffer for be
»reciou8 to us, and the liberty they long for be va-
aed by us. When we begin to despise the manna,
nd to call it light bread, and when our full souls
oathe the honey-comb, think what they would give
or one of those peaceable opportunities, which we
o easily neglect; and how they would welcome
hose days of the Son of man, which we think re-
urn too fast. Let their calamities also be warnings
o us, to take heed of settling upon our lees, because
ue have been at ease from our youth, Jer. xWiii. 11.
rime was when they were as sure of their peace and
iberty, as we can be of ours, and thought their mouu"
ain stood strong f and should not he moved: but God,
)y his dealings with them, will make all his churches
o know, that they have no lease of their privileges,
)ut are tenants at will ; that they may give diligence
vhile they have the light, to believe and walk in it,
lest darkness come upon them. When we begin to
^w secure and careless, and to leave our first love,
!et us go and see what God did to Shiloh, Jer. vii. 12.
tnd dread the removing of our candlestick also, Rev.
11.5.
But is their wound incurable? Has God cast
them off for ever ? We trust not The rod of the
wicked shaU not always rest upon the lot of the right-
touSf Ps. cxxv. 3. There is a timcy a set time, to
favour Ziouy Ps. cii. 13, 14. which undoubtedly will
come. Let us therefore believe and hope, and pray
and wait : the vision is get for an appointed titne ; and
at the end of it shall speak and not lie. Did God bring
hack our captivity, and do such great thii^s for us,
whereof we are glad ? let us be earnest with God to
complete the mercy of our peace, by working de-
liverance for them, and turning their captivity as
streams in the south, being assured that they who sow
in tears shall reap in joy, Ps. cxxvi. I, 3—6. Rev.
xi. 8, 9. The witnesses, though they were slain, yet
ere not buried ; and the bones, though they are dead
end dried, yet they are above ground in the open valley,
Ezek. xxxvii. 1, 2. which ministers some assistances
to our hope that they shall rise again, and even these
<lry bones live.
5. Let us cordially concur with the other tribes of
our English Israel, in driving the Canaanites out of
our land ; this was that which Moses indented with
the two tribes for, when he settled them on that side
Jordan, Numb, xxxii. 20. that they should give the
best help they could to their brethren, in their war
against the common enemy : and still there are Ca-
naanites in our land ; vice, and profaneness, and de-
baachery, are the enemies I mean« which war
against both our civil and sacred interests ; and« as it
is said of the remainder of the Canaanites, Josh,
xxiii. 13. They are thorns in the eyes of all good men^
and a snare to us. It is too plain to be denied, that
iniquity abounds among us, and goes barefaced;
our air is infected with the poisonous and malig^nant
breath of blasphemous oaths and curses, which are
grown so common, that they seem to be idioms of our
language. Our land is defiled with drunkenness and
uncleanness, which some make a trade of, and others
a sport of ; the beauty and honour of our religion is
stained by the profanation of the Lord's day, and an
atheistical contempt of holy things. ^010 can we
say we are not thus polluted, Jer. li. 23. and shall not
God visit for these things ; shall not his soul be avenged
on such a nation as this? Have we not reason
to expect that a deluge of judgments should fol-
low such a deluge of impieties? And is any thing
more the interest of the nation, than to endea-
vour the rooting out of these Canaanites, that if
possible they might not be among us ; or at least
the putting them under tribute, that they may not
rule, or bear sway among us ; which surely is not at
thing impracticable.
Against these Canaanitea, the government hath
by repeated proclamations waged war ; and therein
God hath given a banner to them that fear him, to be
displayed, because of the truth and holiness, Ps. lx.4.
And now the inquiry is» like that of Moses in the gate
of the camp, Exod. xxxii. 26. Who is on the Lord's
side ? or that, Ps. xciv. 16. Who will rise up for mo
against the evil doers, or who will stand up for me
against the workers of iniquity ? Who will put a
hand to so good a work, as the reformation of the
morals of our nation ? Who will help to bring the
wickedness of the wicked to an end, and to drive the
unclean spirit out of the land 7 Let us, in our places,
be volunteers in this service, and cheerfully put our
necks to this work of the Lord's, that we come not
under the brand put upon the nobles of Tekoa, Neh.
iii. 5. When the remains of the Canaanites made
head so far, as mightily to oppress Israel, under Ja-*
bin and Sisera, Judg. iv. 23« it was the reproach
of the two tribes on the other side Jordan, that they
came not to the help of their brethren, but basely
and ioglorioQsly sneaked, when there was service to
be done to the common interest Gilead abode be-
yond Jordan, and Reuben among his sheepfolds,
Judg. V. 16, 17. which made their division by the
river greatly lamented by all thinking men, and oc-
casioned many searcbings of heart Let us be in-
dustrious to prevent so ill an effect of our divisions,
otherwise unhappy enough. Let us be willing to
appear, willing to act, willing to venture, for the
promoting of a reformation, which all good men
agree to be necessary. Now is a time (when that
blessed cause hath life in it, and we have so many
good leaders to follow) to show ourselves fyx God,,
114^
SEPARATION WITHOUT REBELLION
and valiant for the ti'uth in the earth, Jer. ix. 3. Are
not evil doers afraid, nor ashamed to appear in op-
position to religion and virtae? and shall we be
either afraid or ashamed to appear for the defence
of them? If we now sit still, and say, Let oar' bre-
thren of the ten tribes drive out the Canaanites that
are among themselves, and we will only look to oar
own border ; surely (as Moses told the two tribes.
Numb, xxxii.22, 23.) we have sinned against the Lord,
and he sure our sin will find us out. Nothing will
contribute more to the healing of our breaches, and
the uniting of us one to another in communion,
than a hearty concurrence in this, wherein confess-
edly we are agreed. When God turns to our people
a pure language, then, and not till then, we shall
serve him with one consent ; for betwixt them there is
a manifest connexion, Zeph. iii. 9. Holiness and
love, purity and unity, mutually befriend and ad-
vance each other.
6. Let us be able, with hamble confidence, to
appeal to God, that our acting separately in building
us an altar, is not done in rebellion, or in trans-
gression against the Lord. That we may then ap-
prove ourselves to him in the inteiprity of our hearts,
We must take heed to our spirits : the Lord God of
gods, he hnows, and he only knows, the thoughts and
intents of the heart, and by them he judges of us, and
of our actions ; that we may approve ourselves to him,
it therefore concerns us to do all according to the
manner, the appointed manner, Neb. viii. 18. and
in due order, I Chron. xv. 15. Let us see to it,
that our eye be single, and our intentions sincere,
and our ends right ; for it is a pity a g^od work
should be spoiled, and rendered unacceptable, by
an ill principle ; that what for the matter of it is
good, should become otherwise by a mismanage-
ment
If it be in pride and vain-glory that we have built
us an altar, only that we may make a fair show in
the flesh, and be like the nations, then it is done in
rebellion and in transgression. To be proud of any
ornaments, but especially of those that belong to the
solemn assemblies, very ill becomes those who are
but dust and ashes, and ought especially to remem-
ber that they are so when they draw near to the
Lord of glory, Ps. xxix. 2. The beauty of holiness,
in which we are to worship the Lord, is not that out-
ward adorning of magnificent and curious structures,
hut the hidden man of the heart, in that which is not
corruptible, I Pet. iii. 3, 4. To hide pride from his
worshippers, God appointed that they should make
him an altar of earth, Exod. xx. 24. or if of stone,
not of hewn stone, v. 26. The garnishing and en-
riching of temples, by which a gay humour was
indulged, and primitive plainness and simplicity
lost, never did any real kindness to the church, but
by degrees turned to its prejudice. Hodie venenum
iunditur in ecclesiam ^to-day is a poisonous mixture
introduced into the church. If it be in oppositjoa t§
our brethren, or from a principle of enry or iU-
will to them, it is in rebellion and in transgression;
but I hope yoa have not so leaned Christ Oar
Master will never be pleased with that which is
done from a spirit of contradiction to, or cooteotkiQ i
with, oar brethren and fellow-servants : the hands
lifted up in prayer, will never reach heaven, onles!
they be lifted up without wraih and contention ; so h
might be rendered, 1 Tim. ii. 8. without dispotatioe.
Jam. i. 20. the wrath of man worheth not the righte-
ousness of God, i. e. it neither gains ac<«ptanoe wit^
him, nor does any real service to him. But if ia
building this altar, and in all oar attendances upon ;
it, we sincerely design the faonoar and glory of God i
in Christ, and the spiritaal and eternal welfare ot
our own souls, and Uie souls of others ; if we make
every particular opportanity serviceable to tfee
general interests of our Christianity, to farther as ia
our way to God, and fit us for oar rest in him ; tc \
may then rejoice in the testimony of oar consciences, i
that it is not in rebellion or transgression against the
Lord, but in simplicity and godly sincerity, that we I
have boilt us an altar.'
7. If the Lord knows our integrity, let as stadf i
how to let Israel know it also. Let us denK>nstratf |
our good principles, by our agreeable practices, and j
that will be the best and most effectual way to cod-
vince the world that we have not built this in rebel-
lion, or in transgression against the Lord : oar pm-
testations of our integrity and good intentions wi!J
be of no avail, if our actions give our words the lie.
When our lights are thus put on a candlestick, and
not under a bushel, so that many eyes are upon 05.
we ought to take care that oar light so shine before
men, as that they may not only hear oar good words,
but see our good works, and glorify our Father which
is in heaven. Matt. v. 16. This is the method the
apostle prescribes for silencing gainsayers, IfV
must effect it by well doing, for so is the will of God,
1 Pet ii. 15. Having a good conscience, let us evi-
dence it by a good conversation, v. 16.
There are three ways by which, if oar hearts be
upright with God, Israel also he shall know it.
(1.) By our serious piety in all the instances of
religions worship and devotion. Have we built this
for religious worship, and under the umbrage of a
zeal for its purity ? Let us then approve ourselves
religious worshippers ; let your piety towards God
appear in the constancy of your family devotions,
which I think no good Christian, that has tht
charge of a family, dares live in the neglect of.
Think not that a church here will excuse for the
want of a church in your houses, Rom. xvi. 5. Thoogb
public worship have the preference, yet it most not
supersede family worship : this ought yon to have
done, but not to leave the other undone* AH the
faithful seed of Abraham most herein be foUowco
SEPARATION WITHOUT REBELLION.
1143
f him ; that wherever Abraham had a tent, God
ad an altar, at which he called upon the name of
le Lord. See Gen. zii. 8; xiii. 18. Let our
ouses be Bethels, houses of God, that he dwelling
1 them, we may dwell in the house of the Lord for
ver, even all the days of our lives. Let Joshua's
isolation be yours, that whatever others do, you and
our houses will serve the Lord, Ps. xxiii. 6. Josh.
;xiv. 16- Carry away the impressions made on
our souls by public worship, and bring them with
ou into your families, and there go over them again,
hat they may be as a nail fastened in a sure place,
t is supposed that the silver shrines for Diana,
fhich we read of. Acts xix. 24. were copies of
Oiana's temple in miniature, which her worshippers
lad in their houses, for the use of their families.
Had they such respect to a dunghill god, and shall
)urs be less to the Lord of the whole earth ? Religion
is then, and not till then, likely to flourish in our
land, when all our families are praying families,
and nurseries of piety. Though the Lord loves the
gates of Zion more than all the dwellings of Jacob,
yet in them also he ought to be praised and served
as the God of all the families of Israel, Ps. Ixxxvii.
2. Jcr. xxxi. 1.
Let your piety appear, also, by your decent and
reverent deportment in our public assemblies. It is
true God looks chiefly at the heart, and bodily exer-
cise profiU liule, I Tim. iv. 8. if alone, it profits no-
thing; but it is as true, that in concurrence with
oar spirits, we are to glorify God with our bodies,
and to present them to him a living sacrifice, 1 Cor. vi.
20. Rom. xii. 1. Though the outward expressions
of reverence and affection be not an infallible sign
of a serious spirit, (a vain and trifling heart may be
covered over with a grave and demure appearance,)
jet the outward expressions of a carelessness and
unconcernedness, t think, arc a certain indication
of an evil heart of unbelief: if the special presence
and inspection of the angels, in our solemn assem-
blies, should forbid that which is unhandsome, as
the apostle intimates, 1 Cor. xi. 10. much more
should the eye of God upon us oblige us to observe
a decorum. Does not even nature teach us, that
when we are engaged in serious work, we ought to
show ourselves serious in it ? When we are worship-
ping the great God, we ought to express such an
awe of him, as may strike an awe upon others ; so
that if an unbeliever should come into our assembly,
as the apostle argues, 1 Cor. xiv. 24, 25. he may
acknowledge that God is among us, and the fear of
Ood is in us of a truth. The Jews, since their wor-
ship came to be a rebellion and transgression
against the Lord Christ, have been notoriously irre-
verent in it ; as well did Isaiah prophesy of them,
Matt XV. 7.
It hath been turned to the reproach of the assem-
blies of dissenters, that in shunning superstition
they have run into rudeness and irreverence. If
any have given occasion for sach a reflection, let
them bear their own burthen ; but I desire that we,
in our assembly, may g^ve no offence of that kind.
Standing in prayer is spoken of as a gesture proper
enough, Mark xi. 25. When ye stand praying, but
kneeling is certainly the most fit and proper posture
in adoration, and should be chosen rather where the
convenience of the place (as I hope ours will) and
the ability of the person will allow it Paul, when
a Pharisee, stood and prayed; but afterwards he
learnt to bow his hnees to the Father of our Lord
Jesus Christ, Eph. iii. 14.
(2.) By our strict purity in our whole conversa-
tion : hereby we must let all that know us know that
in the integrity of our hearts we have done this.
Let it be our daily care and exercise to keep con-
sciences void of offence towards man as well as towards
God: to pretend to purity in our worship, and yet
to allow impurity in our lives, is to contradict our-
selves. Let all the days of our lives be of a piece
with our sabbath days, and let a thread of holiness
run through the web of all our actions. The best
consecration of our place will be to consecrate our-
selves this day unto the Lord, Exod. xxxii. 29. Let
your sobriety and temperance in all your enjoy-
ments, your justice and honesty in all your deal-
ings, beautify that profession, and adorn the doc-
trine of God oar Saviour, Tit ii. 1. and let not the
glory of our assembly be stained by any practices
unbecoming Christians: Let your merchandise and
your hire be holiness to the Lord, as is prophesied of
Tyre, Isa. xxiii. 18. and let every pot in Jerusalem
and in Judah, even the common utensils of your
houses, be like the bowls before the altar, Zech. xiv.
20, 21. of which it was said. Be ye clean that bear
them, Isa. Hi. 11. You that in building yourselves
an altar, have done more than others, cannot evidence
the sincerity of your hearts therein, if in the com-
mon instances of justice, and friendship, and charity,
you do less than others. Remember the hint you
just now had out of the psalm that was read in
course, Ps. xciii. 5. Holiness becomes thy house, O
Lord, for ever, and therefore unholiness very ill be-
comes any that belong to it Remember also the good
hint you had lately from another hand ; that what-
ever disputes there are about holiness of places,
there is none about the holiness of persons; the
necessity of that, we are all agreed in, Heb. xii. 14.
Witfiout holiness no man shall see the Lord*
(3.) By our peaceableness and charity towards our
brethren. Jam. iii. 17, 18. The wisdom that is from
above is not indeed pure, if it be not peaceable.
The fruit of righteousness is sown in peace, and
then it is likely to come up and flourish ; they were
the sons of peace that bid the gospel welcome,
Luke X. 5, 6. Be at peace with those from whom
you differ in opinion, and receive them not with doubt-
1144
SEPARATION WITHOUT REBELLION.
fiil disputaiioHf Rom. xiv. 1. Carefully watch that
a diversity of commanion cause not an alienation
of affection, but be as ready to do any office of love
and kindness and respect to those from whom you
dissent, as to those with whom yon consent ; resolve,
though you differ from them, you will not differ with
them. If our separation be not schismatical in its
own nature, (as for my own part I am well satisfied
it is not,) let us not at any time make it so by our
uncharitable censures, or our unchristian heats and
passions.
Be at peace also among ycurselvee. Let your meet-
ing to worship God in one place, prevent and [m
an end to all the little piques and qoanels whL^
may happen at any time, and never let me he tint
against two, and two against three, in tkis Aowe. Oir
peaceableness will be both our strength and beaotr.
Let me therefore welcome you into this place, viih
the same exhortation with which St Paol taka
leave of his friends at Corinth, Be of goad eom/eri,
be of one mind, live in love and peace, and the Godef
love and peace shall be with you.
TREATISE ON BAPTISM.
CHAPTER I.
THE NATURE OF BAPTISM.
The apustle, among his six principles of Christi-
anity which constitute the foundation, reckons the
doctrine of baptisms. Thus intimating, that baptism
is to be asserted and adhered to, as a fundamental
point in our religion. He uses the plural number
(probably) in reference to the different kinds of bap-
tism mentioned in the New Testament ; where we
read of the baptism of the Holy Ghost andoffire^^ and
the baptism of hlood^ or suffering, as well as of the
baptism of water. The latter indeed alone is properly
so called, the others are termed Baptisms, only by
way of analogy and resemblance. And this is the
baptism concerning which we are to make further
inquiry. The baptism of water, i. e. in plain Eng-
lish, washing with water ; though in our translation
(and indeed in most others) the Greek word baptism
is generally retained, as peculiarly significant.
Washing (or baptizing) with water, was long used
before our Lord's time, not only as a common action,
but as a religious rite. It was so used even in some
heathen countries ;* and still more among the pro-
fessing people of God, from the earliest ages. It
was prescribed by the law of Moses in almost all
cases of ceremonial pollution, and on all occasions
that called for peculiar purity. It was customary
among the Jews to admit proselytes into their
church by baptism, and even their own female chil-
dren.f In conformity to this sacred custom, John,
the harbinger of Christ, who was sent to proclaim
his approach, and prepare the way for his coming,
admitted persons his disciples by the same rite. A
rite which our Lord himself owned, and honoured,
• Matt.iii. II. b Mark z. aa
• By baptism, disciples were initiated into the secrets of
Mytbra and Isis, and the priests of (.otyttos were called Bapt»,
because by baptism solemnly admitted into their office.
by submitting to it ; and that as a part of righteous*-
uess.
Water baptism then, when our Lord appeared,
was no new thing : it had been applied, in every
age of the church, and especially under the Mosaic
dispensation, to religious uses. For this reason,
among others, our Lord might probably choose it, as
one of his institutions ; thereby showing, that the
spirit of his gospel was not a spirit of innovation
and contradiction. And this institution he be-
queathed to his church at his departure, as a sacred
depositum, to be preserved pure and entire, without
further alteration, till his second coming.
The nature of this ordinance, then, it will be pro-
per more particularly to consider.
Those ordinances of worship which are moral, and
of natural and perpetual obligation, have no diffi-
culty in their explication, (we readily understand
what praying, and praising, and reading the word
of God are,) but those institutions which Rrepositive^
require a fuller illustration. Concerning them, the
question should be asked, Wliat mean ye by this
service? (as concerning the Lord's passover, Exod.
xii. 26.) And the rather, because unsanctified un-
derstandings are so unapt to receive, and so prone
to mistake, such institutions. It is a lamentation,
and shall be for a lamentation, that in a Christian
nation there are so many who bring their childreq
readily enough to baptism, and would take it very
hard if it were denied them, who yet understand no
more of the ordinance, than that it is the custom of
their country, and the usual time of naming their
children, and treating their friends. It is therefore
requisite to inquire a little into the true nature of
this ordinance. And,
First. In general, it is a sacrament.
This indeed is a Latin word, and therefore not to
be found in the Scriptures ; but it is a word which
t The Jewish doctors had a tradition, that when the Messiah
should come, there would be so many proselytes, that tbejr cojild
not be circumcised, but should be baptized.
1140
A TREATISE ON BAPTISM.
the church has long used, and therefore we willingly
receive it Among the Latins, it was ased to express
an oath ; (which has ever been accounted a sacred
thing;) and more particularly dLmiUtary oath; the
oath which soldiers took to be true to the govern-
ment, obedient to their generals, and never to quit
their post, or run their colours.
Waving a discussion of the several definitions of
a sacrament, we may acquiesce in Paul's descrip-
tion of one, Rom. iv. 11. where speaking of circum-
cision, (the initiatory sacrament of the Old Testa-
ment,) he calls it a sign, and a teal of the righteousness
of faith.
The tree of life was a sacrament to Adam in inno-
cency ; a sign and seal of the covenant of works ;
Do this and live. Since the fall (by which our intel-
lectual faculties are sadly depraved, and the veil of
flesh thickened) we have much more need of sacra-
ments ; outward and sensible representations of
things spiritual, to carry them home with the greater
clearness to our understandings, with the more con-
vincing certainty to our faith, and with the stronger
impression to our affections. When the sanctified
soul shall be released from the body of flesh, or when
re-united to it refined and made spiritual, there will
be no need of sacraments. These glasses shall be
laid aside, when we shall see eye to eye, the distant
object being brought nearer, and the debility of the
organ cured.
But in the mean time, we are, with a cheerful
thankfulness, and a ready compliance, to acknow-
ledge the great goodness of God, in condescending
to lisp to us in our own language ; and to represent,
seal, and apply to our souls things spiritual, by those
things which are natural and ordinary. Thus doth
Christ, in the sacraments, tell us earthly things, (as
some understand John iii. 12.) i. e. spiritual things
clothed with earthly expressions ; (as there the mys-
tery of sanctification by the metaphor of a new birth ;)
and if we do not believe, and understand, how should
we apprehend those things, if they were spoken
to us in their own abstract and simple notions,
and in the language of the upper world ? God, in
the sacraments, speaks to us after the manner of
men ; uses similitudes ; ' not only to our ears, as by
the ministry of the prophets, but to our eyes, that, if
it be possible, spiritual things may that way insi-
nuate themselves into, and get possession of, our
hearts.
Thus it hath pleased God to deal with men, in
bis covenant transactions with them. When he
made a covenant with Noah and his sons, never
again to drown the world, or interrupt the succes-
sion of day and night, he gave them a sacrament,
0 Hob xii. 10.
* Sacranients &re verba titibiUa^ opara avy,fio\a tmv vo«/icyMv.
t Thia, Alice Driver, one of the Teinale martyrs, urged to her
examiaerB, when she was pressed to give her opioion of the sa-
the how in the clouds; (Gen. ix. 12, 13.) whiclidoibc-
less was there before, (whenever there wa.i a tiU
disposition of the air,) but never till then atoknv
the covenant.
Sacraments are instituted to be,
I. Signs.
Not natural signs, as smoke is a sign of fire, W.i
voluntary and instituted. Not pareiy intelleeaul
signs, as the sign of the prophet Jonas, bat seosiblej
and visible.* Not signs barely for memorials, asi
the heap of stones in Jordan, but signs that do ex-
hibit, and, as instruments, convey. So that the es^
sence, or formal nature, of a sacraoaent, doth coosii^
in a relative union between the sign and the thi^
signified.t
II. Seals.
Not bare signs, as the map of a lordship rep»^
sents that lordship to every one who looks npoa K;i
but such signs as deeds, or charters of feoffmeat,
sealed and delivered, which convey the lordship ts
the feofiee, upon such conditions; and give him tj
right and title to the premises, to all intents ao^
purposes, upon the performance of those condition!.
Thus the rainbow, Gideon's fleece, the coal froa
the altar that touched Isaiah's lips, and many otivis,
were not only signs signifying, but signs coDfinnifl^,
the promises to which they were annexed.
But not to expatiate in this large field, letns con-
fine our thoughts to tiie sacrament of baptism. Ic
which (as the nature of a sacrament requires) then
is a sign, and the thing signified by it
I. A sign.
And that is washing with water. The eUmtni \i
water; the action, washing with that water. Atul
here, if we inquire why this sign was appointed
for the ordinance of admission, tbis and do other,
it must be referred to the will of the Lord Jesas,
who instituted it. And his will, in this as in
every thing else, is most certainly his wisdom, Bo(
it may be useful to observe what kind of a sip it
is. And,
1. Washing with water is a common thinn:; com-
mon to all persons, to all times, and therefore iiii;
chosen to be stamped for an ordinance, whereby to
admit persons into the belief of the common siMm.
Jude 3. Such the gospel salvation is. Therefore,
in the other sacrament, eating and drinking are the
sacramental actions, which are also common actions,
used by all the world ; for Christ is a Saviour to all,
and whoever will, may come and take of the mters
of life.
As long as the church was confined to one peopl^^
the sign of admission was a thing very oDosual.
perhaps to note the peculiarity of that dispensa-
crament of the altar; she asked, Wliat is a sacrsmentt and beiss
answered, It is a sigo t Very true^ (said she,) theo it ii not t'l'
thing signifled.
A TREATISE ON BAPTISM.
1147
tion ; but now the Teil is rent, and the partition wall
taken away, Infinite Wisdom hath appointed the
common salvation to be sealed by a common action.
2. Washing with water is a cheap tiling.
It pats us to no expense; which may intimate
that the poor are welcome to Christ as well as the
rich. If he had intended to have taken the rich
only into the bond of the covenant, he would proba-
bly bave appointed some costly ordinance of admis-
sion, which would have been more agreeable to the
.state and spirit of the rich, and within the reach of
them only: but God hath called and chosen the
poor of this worlds In point of acceptance with
God, rich and poor stand upon the same level ; and
therefore; since the poor cannot reach a costly ordi-
nance, God will have the rich stoop to a cheap one.
The ceremonial institutions were many of them
chargeable; and good reason, because that dispen-
sation had more of the promise of the life that now is.
When God had freely given the Israelites so good a
land, houses full of all good things, (a very considerable
grant in that covenant,) they could not complain,
if he required, as a chief rent by way of acknow*
ledgment, the lambs out of their flocks, and the bul-
locks of their stalls. And yet even then, in divers
cases, poverty was considered, as Lev. xii. 8. But
now, under the gospel, the appointments are cheap.
Christ will reject none for their poverty. As in other
things, so in holy ordinances, rich and poor meet
together.* In Christ Jesus there is neither bond nor
free.^
3. Washing with water is a plain thing.
And the perfection of a gospel ordinance lies much
in its simplicity. Baptism is an ordinance which
will neither puzzle the understanding with the in-
tricacy, nor burthen the memory with the multitude
and variety, of its circumstances. It is a highway,
and a way not hard to hit, the way-faring men, though
fools, shall not err therein.' The institution of the
water of purification, appointed by the Levitical
law, was attended with so many nice circumstances,
to be religiously observed, as did not only clog it,
and make it difficult, but cloud it, and make it ob-
scure. It was so with the other ceremonial appoint-
ments. But the New-Testament baptism is plain.
Nothing appointed, but only. Go and baptize them :
the necessary circumstances are left, partly to Chris-
tian prudence, and partly to the directions which
the nature of the thing gives. And for additional
ceremonies, the institution knows none. It should
seem, that some have thought it too plain to please
the luxuriant fancies of men of corrupt minds, and
therefore have been patching and painting it, and
tricking it up with their own inventions, adding I
know not what significant (or rather insignificant)
ceremonies of their own : (witness the Roman ritual ;)
d Jam. iU 5. « Prov. xxll. S. f Oftl. iii. 11. r Isa. xxxt. 8.
h Gal. iv. 3. I Matt zi. 38. k i Kings v. 13.
but our great Master, who came to abolish the law
of commandments, and to introduce a spiritual wor-
ship, I am confident, will, another day, give those no
thanks who think so meanly of the comeliness he
hath put upon his spouse, as thus to dress her up in
the tawdry attire of a harlot ; as if that would im-
prove, which doth indeed impair and spoil, her beauty.
4. Washing with water is an easy thing.
It was not a causeless complaint that was made
of the ceremonial law, that it was a yoke, which
neither their fat hers j nor they, were able to bear.^
Those who are under it are said to be in bondage to
the rudiments of this world. And some think, it is
this which our Lord supposes those to be weary of
and heavy laden with,^ whom he invites to submit to
his yoke, (i. e. his institutions,) as very easy and light.
And, certainly, in this ordinance there is nothing
hard or uneasy ; no burthen of which there is the
least pretence to complain. Indeed, such are the
privileges which attend the ordinance, that if our
Master had bid us do some great thing, would wq
not have done it, rather than come short of them 7*^
Much more, when he only saith unto us, Wash and
be clean ; wash and be Christians.
6. Washing with water is a safe thing.
The ordinance of admission under the law was a
painful and bloody rite, and proved fatal to the un-
wary Shechemites ; but there is neither pain nor peril
in baptism. The Lord hath made it appear that he
is /or the body, by appointing an ordinance so con-
sistent with its ease and safety. It is so safe, that
it may be applied to infants, without the least difll-
culty or danger ; a presumptive evidence, that Christ
designed it for them.
6. Washing with water is an expressive and sig-
nificant thing.
So it hath been reckoned in other cases ; and so
it is in this institution. How could it be otherwise*
when chosen by Infinite Wisdom, by him who did
all things well? Though the significancy of it ariseth
from the institution, yet it hath a peculiar aptness
so to signify.* But this brings us to consider,
II. The thing signified ; the substance represented
by this shadow.
This, like the kernel in the nut, is the main thing
in the ordinance, viz. the meaning of this service.
Now the outward sign is such, as that we are purely
passive therein; washed with water; not washing
ourselves ; which intimates, that the chief thing In-
tended to be signified, is that which God in the cove-
nant doth for us, (the communications of his grace
and favour, in which we are receptive,) and our ob-
ligations and engagements to him, only by way of
necessary consequence. The washing with water
implies the doing of something/ar us, and upon us ;
whence we infer, something to be done by us.
• Neque in sacramentaUbus spedebii8,quiB9ivit Dominus dig.
Ditatem aed apUtudinein.
1148
A TREATISE ON BAPTISM.
1. Tbe water in baptism signifies the blood of
Ckriti ; and the sprinkling of that for justification.
The tcMuAtfi^ of the bodp with pure water, represents
ike sprinkling of the heart from an evil eonseienee.
One greBi promise of the new covenant is, tkat God
will be merciful to our unrighteousneee, so that the
seal of the covenant, as it is a covenant of reconci-
liation, is principally intended to be the seal of a
pardon. Hence, the Nicene creed supposes the re-
mission of sins to be principally intended in bap-
tism: I believe in baptism for the remission of sins.
Now, for as mach as sin is pardoned, only in and
through the merit of Chrisf s death and sufferings,
that pardon is signified, and sealed, by washing with
water, which represents the application of Christ's
blood to the soul. The blood of the legal victim was
necessaiy to make atonement, (Heb. ix. 22.) thete-
fore the benefits of redemption are often attributed
to the blood of Christ, as the meritorious and pro-
curing cause ; especially remission of sin. See 1
John i. 7. Tike blood of Christ cleanseth us from all
sin ; and Rev. i. 6. Washed ns from our sins in his
own blood. And his blood, in allusion to the legal
purifications, is called the blood of sprinkling, Heb.
xii. 24. Compare Heb. ix. 13, 14. Cyril calls bap-
tism the antitype of Christ's sufferings. His pas-
sion, with the fruits and benefits of it, are represent-
ed and applied, in this ordinance, by washing with
water. Hence Ananias's exhortation to Paul, Arise
and wash away tky sins, Acts xxii. 16. It is gene-
rally supposed to have been in the person of the suf-
fering Jesus, that David complained, / am poured
out like water, Ps. xxii. 14. And there is some-
thing of the same metephor in that expression. He
poured out kis soul unto deatk, (Isa. liii. 12.) as water
was poured out, especially in sacrificing. See 1
Kings xviii. 36. compared with 1 Sam. vii. 6. Thus
was a fountain opened, the rock smitten, that thence
streams of water might issue for the use of Israel.
In baptism this is applied. So that therein, the
forgiveness of sins, upon repentance, is sealed by the
application of Christ's blood.
It is observable, that the grant of remission is, in
both the sacraments, signified and applied, by some-
thing that primarily represents the blood of Christ,
by which that remission was procured ; in baptism
by water, in the Lord's supper, by wine. The de-
sign of God herein, is to convey spiritual and hea-
venly blessings to us, in such a way as may most ad-
vance the honour of Jesus Christ, and recommend
him, and his salvation, to our esteem and affection.
He will have us to see all the precious privileges of
the new covenant flowing to us in the blood of Jesus.
In the water of baptism, we may see (pretium san^
gvinis) the price of blood, written upon all our bene-
fits ; which should engage us to prize them, and to
U Cor. vL II.
B I Cor. i. 30.
glorify God with them. It is ike blood of these an.
saith David ; (1 Chron. xi. 19.) only blood expav^;
but this is the blood of the man Christ Jesus ; bkMl
actually shed. What a value then should we pe
upon it !
2. The water in baptism signifies the Spirit aid
grace of Christ, and the sprinkling of that for suk-
tification.
It must signify this, as well as pardoo by ifc?
blood of Christ, for they are inseparable 4n the ap-
plication of them. Ye are washed, (saith the apos-
tle,) vis. in baptism, which signifies, both that yr sr
sanctified, and that ye are justified-} for they alvajs
go together. The water and tke blood came togftfer
out of the pierced side of the dying Redeemer, Joha
xix. 34. Wherever Jesus Christ is made rf da
rigkteousness to any soul, it is certain, that h« is
made of God, unto that soul, sanetifieaiion.'^
Fallen man is to be looked upon, not only as goihr.
but as defiled ; not only as liable to the paaishmeflt
of sin, but subject to the power and dominion of sin ;
and therefore as standing in need, not only of a re-
l^ve change, in justification, by the rigfateousoe^
of Christ imputed ; but of a real change, in saocti-
fication, by the grace of Christ implanted. And dtis
also is signitied in baptism : which is therefore called
tke wasking of regeneration. Tit. iii. 6. Yea, oot
only signified, hvX sealed wi^ applied, coaditionalU.
As is the promise, so is the sacrament ; the seal €»pe-
rates, as it is led and directed by the words of the
deed to which it is affixed. Now the promise is.
Turn ye at my reproof, bekold IwUlpour oui my spint
unto you: those who are baptized may, upon thiar
turning, therefore, plead their baptism as the seal of
that promise.
Now these two, the blood of Christ, and the Spi.
rit of Christ, include all the benefits of redemptioo :
some are the acts of God's grace/or us, others are
the work of God's grace in us ; and both these are
signified and sealed in baptism. If then we be not
wanting to ourselves, we may from our baptism
feteh a comfortable assurance, that God will not be
wanting to us. That we might have strong conso-
lation, he has instituted a sign, apt and proper, to
signify these two main springs of our comfort and
happiness, the merit and grace of Christ ; and tbe
particular application of them to us. For bein^
baptized into Christ Jesus, we are baptized into kis
deatk.''
Second. Having thus opened the nature of this
ordinance in general, as it is a sacrament, we come
next more particularly to inquire into the meaniof
of this service.
And our best way will be, to have recourse to tbe
institution, which gave it being as an ordinance,
and put the stamp upon it Bring the word to tbe
■ Rom. vi. 3. &.
A TREATISE ON BAPTISM.
n4»
ment, and that makes the sacrament As the iro-
ssftion of the seal upon the wax» and the solemn
livery of the instniment so sealed, pats a gpneat
iae on that, which, otherwise, is bat a mean, com-
m Ihinf^. And therefore, as from the institution
( must take wmrrani for tiie practice, so from the
stitution we mast take light, toachin; the natare
the ordinance. When a question was put to onr
vrd Jesus, by the Pharisees, concerning marriage,
refers them to the institution and original law,
[att. xix. 3, 4.) to teach os to go by the same rule
other ordinances. Run up the stream of the ofo-
rvation (which in a long course sometimes con-
icts filth) to the spring of the institution, and see
\at it was from the beginning* We are taking that
ethod, in the explication of this ordinance.
The institution of baptism was at Christ's sixth
^pearanc^ after his resurrection, vis. that at the
lountain in Galilee, not only to the eleven, but to
lany others of the disciples, probably the five hun-
red brethren, spoken of 1 Cor. xv. 6. He had men-
oned this appointed meeting, both before and after
is resurrection : and whereas most of his other ap-
earances were occasional and surprising, this seems
) have been solemn and expected. And here, the
3ar evangelists explain and enlarge each other,
latthew, who wrote first, gives the fullest account,
chap, xxviii. 19, 20.) Go ye, therefore^ and teach
U nations J baptizing than in the name of the Father,
md of the Son, and of the Holy Ghost ; teaching them
0 observe all thinge whatsoever I have commanded gou :
ind, lo, I am with gou alwag, even unto the end of the
vorld. Where, we have not only a warrant to
nake baptism lawful, but an order to make it a
iaty.
1. He premiseth his own authority ; his commis-
uon under the broad seal of heaven, (v. 18.) All power
Is given unto me in heaven and in earth.
As a divine person, all power was originally and
essentially his; but as Mediator, all power was
Siven him. What that power more especially was,
be himself tells us, (John xvii. 2.) nou hast given him
power over all flesh, that he should give eternal life to
u mang as thou hast given kim. So that this media-
torial power was an authoritative disposition of the
eteroal states of the children of men, (Rev. i. 18.) the
keys of hell, (or the unseen world,) Including the keys
of heaven too. The world to come was put in subjec-
twn, not to angels, but to Christ, Heb. ii. 5. Jesus
Christ is set (fixed, inaugurated, enthroned) King upon
the holy hill of Zion ^ constituted absolute sovereign
in his church ; invested with legislative power. As
King^, he hath sole authority to institute and appoint
ordi nances which shall be binding ; and it is cer-
tainly a daring, and very unjustifiable, presumption,
for any creature (though calling himself by ever so
• Ps. ii. «.
P Phil. ii. &
great and pompous a name) to assume to himself a
like power in the church. To institute ordinances
is Christ's prerogative, and a branch of his glory
which he neither doth nor will give to another. Our
Lord Jesus glorified not Atm#tf(^ herein, but was called
of God to it, (Heb. v. 4, 6.) and his call was com-
pleted when he was raised from the dead. Then it
was that the Father said unto him. Thou art mgSon,
this dag have I begotten thee* Compare Acts xiii. 33.
It was after his resurrection that our Lord claimed
all power. We read of power given him before,
(Matt. ix. 6.) pouter to forgive sins — c^nmov ixu ; but
here — waoa dinota, all power. It was by dying that
he won the name above every name,^ Now he was
entering upon the exercise of his authority; was
hastening to the far country, to receive for himself a
hingdom.^ It was part of the glory which he claimed
as the recompence of his sufferings, John xvii. 4, 5*
Power in heaven and in earth, i. e. in all places :
heaven and earth comprehend the whole universe.
Gen. i. 1. Jesus is the only universal monarch.
He has power in heaven over the angels, (Eph. i.
10.) and power on earth to subdue the Gentile world
to his sceptre.
2. He directs his commission to the apostles and
their successors. (Compare John xx. 21. As the
Father hath sent me, so send I you : which speaks
not equality of power, but similitude of mission.)
Having showed how the Father had sent him, he
here sends them. Go ye : ye apostles, primarily ; (for
they were the master-builders who laid the founda-
tion;) including, likewise, their successors in the
pastoral office to the end of the world. Ministers
are the stewards of this, as well as the other mysteries
of God J And much of the wisdom and goodness of
our Lord Jesus Christ appears in his appointing
such officers in the church. Now he was ascending
on high, he gave gifts unto men ; and they were pre-
cious gifts; not only apostles, prophets, evangelists,
(extraordinary ministers,) but pastors and teachers,
(ordinary ministers,) to continue in succession to the
end of time. Though the keys are said to have been
given to Peter, perhaps because he was the first
who opened the door of faith to the Gentiles, yet all
the apostles, and in them all Christian ministers^
were invested with the same power ; John xx. 23.
a power of admitting into the Christian church,
according to gospel terms. Nor need we contend
for an uninterrupted succession, in a right line, from
the apostles ; for this power is not received from
the ordainers, but from Christ; and ordination is
only the solemn designation, approbation, and be-^
nediction, of a person judged duly qualified to be
the subject of this power.
3. He extends their commission to all nations.
Go ye: a word of command and encouragement;
q Luke xix. IS.
r I Cor. iv. I.
1160
A TREATISE ON BAPTISM.
Go and fear not ; have not I sent you ? Those whom
Christ sends, have often need of encouragement
against their fears, when those whom he sends not,
ran with boldness. These words broke down the
partition wall, which had so long kept out the Gen-
tiles. Hitherto, in Judah only was God known ; a
little spot ; bnt now the veil is rent, and the despised
Gentiles admitted into the holiest. The baptism of
John was only for the Jews; the morning star
appeared only in that horizon ; and even the Son of
righteousness, while rising, was pleased to confine
his influences to the lost sheep of the house of Israel.
When he first sent out his disciples, he charged them
not to go into the way of the Gentiles ; (Matt. x. 5.)
but now the commission is enlarged, Go ye into all
the world, Mark xvi. 16. The enmity between the
Jews and Gentiles had been very great; but that
enmity was now slain, and they both became one sheep^
fold, under the great Shepherd and Bishop of souls.
Teach all nations; i. e. all whom ye can reach.
Exclude none out of the church who are willing to
come in, i. e. none who do not exclude themselves.
And accordingly, their sound did go into all the earth,
and their words to the end of the world , Rom. x. 16.
The heathen were g^ven to Christ for an inheritance ;
and therefore he sends bis apostles into all the
territories of his dominions. He having purchased,
they must profler, a common salvation.
4. The commission itself is, Go, teach all natioru,
baptizing them in the name of the Father^ and of the
Son, and of the Holy Ghost.
Here is our warrant, without which we would not,
we dare not, baptize. The word which we translate
teach is, paBtiriwart, and I think is not well trans-
lated. It is a different word which is used v. 20,
teaching them to observe, htiawcovrtQ — Go, disciple all
nations, I think it should be rendered.* Make them
my disciples, i. e. admit them my scholars. I find
the word used only here, and in two other places ;
viz. Matt. xiii. 62. every scribe (jiarrfTivOitc) discipled
nnto the hingdom of heaven, (i. e. a Christian scribe,
or such a disciple of Christ as is arrived at the
standing and proficiency of a scribe,) is lihe a iium
that is a householder : and Matt, xxvii. 67. concern-
ing Joseph of Arimathea, oc rat ovroc tfiaOtirtwre rw
Ii|tf«, one who had given up himself as a disciple to
Jesus ; had discipled it, or been ranked among the
disciples of Jesus ; or (as some understand it) had
discipled others to Jesus. So that the word here
must signify, to make disciples, as the phrase is
John iv. 1. i. e. to admit them into the school of
Christ. Thus a Jewish ear would readily apprehend
it ; for, as Lightfoot observes, discipling was not of
persons already taught, but to the end that they
might be taught. And in their schools, a person
was made n^eSn, a scholar, or disciple^ when he gave
• Discipulate (aaith BuUinger, with an apology for the hanb-
np himself to be trained up by rach a nsi^
Praselytum mefae, ut me doceas.
I insist so much upon the right sense of tbe wed
not only to vindicate the text from the iniwtafcf e(
those, who will have none baptized (of wbofnsoertsr
bom) till they are thoroughly taught, groanding it cb
the words of the institution; (which, if rigbtly Eetr-
lished, would intimate no such thing ; for tlKMs:li
infants are not capable of being taught, thev sk
capable of being discipled ;) but also, from hente.
to explain the nature of the ordinance. Which t&,
I. A solemn admission into the visible church ol
Christ. Go, disciple all nations ; open tbe door to
them all ; and those who are willing admit by btpi
tizing them ; let that be the sign and ceremooy of
admission.
II. A seal of the covenant of grace. SapHxhi^
them in (or into) the name of the Father^ mmd of tU
Son, and of the Holy Ghost. So that we need look
no further for the meaning of this service.
I. Baptism is an ordinance of Christ, whereby tkfi
person baptized is solemnly admitted a member cf!
the visible church.
It is a discipling ordinance. The professors <^
the Christian religion were first called disciples, till
at Antioch the name was changed, and they weir
called Christians, Acts xi. 26. To disciple all
nations then, (to speak according to the change «f
the title,) is to Christianize all nations. So that
baptizing is, as it is commonly called, (sig^iificaiith
enough if it were duly considered,) Ckristenatf.
Not making a person a Christian, ta foro Cetii—h
the judgment of Heaven, but declaring him a Chris-
tian, in foro ecclesite — ^in the judgment of the chnrcl!.
1. 1 say of the visible church.
Not of the invisible church, (as it is called,) tie
church of the first-bom whose names are written n
heaven, but the visible church ; comprehending all
that profess faith in Christ, and obedience to him.
Many are baptized, and so taken into that number,
who yet remain in the gall of bitterness, and the ivd
of iniquity ; witness Simon Magus, Acts viii« 13,
23. But, de secretis non judieat ecdasia — tbe
church does not judge the secrets of men. Baptism
is an ordinance of the visible church, appointed
for the admission of visible church membeis; ad-
mission, not into the internal communion, but odIj
into that which is visible and external, in the pro-
fession of faith, and participation of sacraments.
2. 1 say the visiUs church, meaning the catholie
universal church.
Baptism is not to be looked upon as the door of
admission into any particular church. The eunacli
could not be admitted into such a church, and yet
was baptized. And hence appears the mistake of
those who maintain, that because they were baptized
neas of tbe word) stve facile mihi discipulos.
A TREATISE ON BAPTISM.
1151
to the chareh of England^ tbey are therefore bound
sver to leave it, nor attempt any alterationa in it.
3. He who seriously professeth faith in Christ,
id obedience to him, bat is not yet baptized, hath
sort of church-membership, but remote, imperfect,
id irre^iar. Many in the primitive times, upon
mistaken apprehension of the unpardonableness
' sin committed after baptism, deferred it long,
ome even till the dying moment,) who yet are not
» be looked upon as outcasts. Many of the martyrs
led in the state of catechumens. So that baptism
oth not give the title, but recognize it. Only educe
le power into act, and complete that church mem-
ership, which before was only (in fieri) in the
oing.
Now, when I say that by baptism we are brought
ato tbe church, I mean,
1. That we are added to the number. Thus,
Acts ii. 41.) those that were baptized, are said to
•e added to tht ehureh, u e. to the number of visible
relievers. The number of the church militant is
laily decreasing by death ; baptism is appointed for
ilUng op the vacancy, that there may not want a
:hnrch to stand before the Lord on earth, while the
lun and the moon endureth.
2. We are entitled to the privileges of the church.
Church privileges are either such as are peculiar
to true believers, even union and communion with
Christ in grace and glory, and fellowship with the
leather, and with his Son, by the Holy Ghost ; (and
though baptism does not give a title to these, it
seals and ratifies that title to true believers ;) or.
Such as are common to visible believers. And
these, baptism, duly administered, doth entitle us
to, and invest us in.
Now the privileges of visible church-membership
inrbich baptism confers, are such as these :
1. Honour. To be set apart among the peculiar
people, and numbered among the chosen. Is it not
an honour to bear the name, and wear the livery, of
the Lord Jesus ? to be called Christians, a people
Bear unto him ? To be baptized, is a great prefer-
meot ; it is to be enrolled in a very honourable cor-
poration ; admitted into a society upon all accounts
truly great and noble.
2. Safety. The visible church is under God's pe-
culiar care and government. He is a defence upon
«// itt glory.* Those who are taken into the church
(to borrow the Jews' expression) are gathered under
the wings of the Divine Majesty ; and so are often
sheltered from those calamities to which others lie
exposed. Baptism is compared to the ark (I Pet.
iii. 20, 21.) which sheltered even Ham from the uni-
versal deluge. It is a privilege to be on the pro-
tected side.
3. Communion. Baptism gives a title to the or-
• Isa. It. 5, 8.
dinances. Those who were baptized, we presently
find in the apostlei doctrine^ and fellowthip, and in
breaking of bread, and in pragers. Acts ii. 41, 42.
The word, and prayer, and the Lord's supper, and
church fellowship, are the ordinances which those
who are baptized may (as they become capable) lay
claim to. And is it not a privilege to be interested
in the ministers of Christ ? Paul, and ApoHos, and
Cephas ; variously gifted, but all their gifts bestowed
upon the visible church, and intended for the good
of its members ? the labours, the sufferings, of minis-
ters, for the church's sake ? See 1 Cor. iii. 22. and
Eph. iv. 11, 12. Is it not a privilege, to be a par-
taker of the prayers of all the churches ? to be re-
membered by them at the throne of grace, as one
with them ? Js it not a privilege to sit down with
them at the table of the Lord ? to be admitted to that
feast, that altar, which they have no right to eat of
who serve the tabernacles ? Is not the communion
of saints a privilege ? to have a share in the friend-
ship and affection of all who fear God, and the
right hand of fellowship in all the ordinances ? to
be with those among whom Jesus walks, and with
whom God is of a truth ? to have a nail in God's
holy place ?
4. Opportunity. The lively oracles are commit-
ted to the visible church. It is in the church that
the ordinary means of salvation are ; he hath showed
his word unto Jacob : there God is known, and kis
name is great : there the jogful sound is heard; and
blessed are they that hear it.^ The visible church,
though it is not the fountain of truth, (as the papists
would have it, deriving the authority of the Scrip-
tures from the dictates of the church,) yet is the
channel of conveyance. It is the pillar and ground
of truth ; (both the body and basis of the pillar ;) not
as the pillars of a house, on which the house is
built, (for in this sense, the church is built upon the
truth, not the truth upon the church,) but as the
pillar, which hath an inscription upon it, or to which
a proclamation is affixed, it holds forth to the view
of all what is so put upon it Thus the church is
the pillar of truth. It is a great privilege to be
taken into the church, for that is the Goshen, the
land of light ; out of which there are no ordinary
means of saving knowledge. Those who are taken
into the church, have gospel discoveries and gospel
offers made unto them : and (which is a great ad-
vantage, and contributes to the efficacy of the word)
by being admitted into tbe church, gospel offers have
more hold of them thaorwhen they were without.
3. We come under the laws of the church. Not
of this or that particular church, but the universal
church. I mean, that being admitted to the privi-
leges, we are engaged to the duties, of the commu-
nion of saints.
t Pg. cxlvii. 19. 20.
1152
A TREATISE ON BAPTISM.
The laws of the cbarch are ; to own the ministeni
of it, and to esteem them highly in love for their
work's sake; to adhere to its ordinances, and to
receive, observe, and keep them pure and entire, as
part of the church's treasure ; * to keep to the fellow-
ship of the saints, not fwtMng the tusembling of
ourselves together, but exhorting one anotJier daily ;
to do fcood in an especial manner to the household of
faith, i. e. to all in every place, who call upon the name
of the Lord Jesus, both their Lord and ours ; to own
all baptized Christians as our brethren and fellow-
members ; and to comfort and edify one another, as
we have ability and opportunity. Thus baptism is
an ordinance of admission into the visible church.
It is also,
II. A seal of the covenant of g^ce.
This I gather from those words of the institution,
baptizing them in (or into) the name of the Father,
arid of the Son, and of the Holy Ghost,
For the opening of this, I shall endeavour to show
what the covenant of grace is ; and then, (from the
words of the institution,) how baptism is a seal of
this covenant.
1. What this covenant of grace is.
A covenant properly signifies, a voluntary com-
pact or agreement between distinct persons, touch-
ing the disposal of things in their power, to their
mutual content and advantage. But when we speak
of God's covenanting with men, we must remember
that he is the sovereign Ruler and Owner of mankind,
and therefore, that his transactions with us are not
mere covenants, as amongst men, between equals,
or at least between persons who were antecedently
disengaged. No, God is the lawgiver who hath au-
thority to save and to destroy, '^ But the revelation of
his will, which he hath made, for the direction of our
duty to him and our expectations from him, is there*
fore called a covenant, and proposed to us under
that form, because infinite goodness would deal with
us in a rational way ; and thus draw us with the cords
of a man ; (such cords as men are used to be drawn
with ;) and that his righteousness in the ruin of the
refusers, might be the more magnified.
The same revelation of the will of God concerning
man, may be considered, therefore, either as a law,
backed with promises and threatenings as sanctions,
and so there needs not the creature's consent ; or as
a covenant, and so there must be a restipulation
from the creature. Now the sacraments relate to
this revelation, as a covenant, i. e. a promise upon
a condition, to which the stfcraments are annexed
as seals. The promises are, of reconciliation, rela-
tion, and recompence ; the conditions are, faith, re-
pentance, and sincere obedience to the whole vdll
of God. This covenant is founded on free grace,
and purchased by the blood of Christ. It was re-
• The Kci^qXia of tbe family.
vealed, at sundry tisnet, and in diverg mammers, to the
Old-Testament saints; and now, under the liev
Testament, may be considered two ways ; viae.
1. In its internal administration : as saviagir
closed with by true believers, who join thoBselTs
unto the Lord, by a free and hearty eonseot, whic^
entitleth them to the saving benefits of this ooveaaBt
And it is not to this, that the sacraments are Kfifxth
priated : for we find Simon Magus baptized ; asd
multitudes on the left hand of Christ at the giest
day, who had eaten and drank in his presence. Asd
the stewards of the mysteries of God would renuia
under perpetual doubts and uncertainties, if thcr
were to go by this rule in applying tbe seals. Tk
Lord infallibly knows them that are his, bat we dt
not. In this internal administration, the Spirit is
the seal, Eph. i. 13.
2. In its external administration: and so coo-
sidered, all who profess faith in Christ, and obedience
to him, are in the covenant at large, and have a rigit
to the seal. As the church of the Jews ; wUk smamf
of whom God was not weU pleased; yet to tkemt perlam-
ed the adoption, and the glory, and the gtoim^ of the
law, and the service of God, and the promioes, Rool
ix. 4.
Now the sum and substance of this covenant is,
that GodwiU be to us a God, and we shall be to kim *
people, Heb. viii. 90. This] is frequently set down
in Scripture as the abridgment of the oovenaat;
which includes all the other promises and condi-
tions. All the privileges of the covenant are saia-
med up in this one, that God will be to us a God;
and all the duties of the covenant are summed up is
this, thai we must be to him a people^ And herein it
is certainly well ordered and sure ; is all oar salva-
tion, and should be all our desire. I am to show,
2. How baptism is a seal of this covenant.
Covenanting sig^ and ceremonies have gene-
rally been used by all nations by which contracts
have been confirmed and ratified ; and those signs,
not natural, but instituted. We call this oidinanee
a seal, because with us the usual way of confirm-
ing contracts is by sealing: which gives validity
to the covenant, and mutual assurance of the
sincerity of the covenanters ; who do hereby, with
the more solemnity, oblige themselves to the per-
formance of the covenant. Now God being wUUng
more abundantly to show to the heirs of promise the
immutability of his counsel, hath confirmed it, not only
with an oath, but with a seal, that by all these immu-
table things, in which it is impossible for God to lie^
(or to put a cheat upon his creatures,) we might hott
strong consolation, who have ficd for refuge to the
everlasting covenant, to lay hold on that hope as tbe
horns of the altar, Heb. vi. 17, 18.
There was a covenanting sign institated by the
• James iv. l.
A TREATISE ON BAPTISM.
1153
Jewish law, which was very significant; in case of
a person's binding himself perpetually to his master,
]iis ear was to be bored with an awl to the door-post,
by his master, (Exod. xxi. 6.) by which the master
engaged himself to continue his protection and pro-
irision, and the servant became obliged to continue
his duty and obedience. Thus was the covenant
sealed. Baptism is the seal of such a covenant be-
tween God and man ; an act which obligeth us to
be his willing servants for ever. More plainly, when
I say that baptism is a seal of the covenant of grace,
I mean,
1; That God doth, in and by that ordinance, as-
sure us that he is willing to be to us a God, according
to the tenor of the covenant. A sense of our mean-
ness as creatures, especially of our vileness as sin-
ners, might make us despair of the honour and hap-
piness of such an interest and relation ; this ordi-
nance therefore is appointed, not only to convince
US that God is reconcilable, but to convey to us all
the benefits of reconciliation upon gospel terms.
This is the covenant, (Gen. xvii. 7.) To be a God to
thee, and to thy seed after thee, and in token thereof,
(p. 10.) you shall be circumcised. And forasmuch as
our defilements by sin are the greatest discourage-
ments of our faith in God as our God, to obviate
those discouragements, the instituted seal is a sig-
nificant sign of our cleansing from those defilements.
2. That God doth, in and by that ordinance, en-
gage us to be to him a people.
His creating us, and preserving us, and all the
gracious methods of his providence concerning us,
engage us to be to him a people : because he made us,
and not we ourselves, it follows, that we are his people,
Ps. c. 3. But he doth by this ordinance lay a
stronger and more explicit tie upon us to be his ;
bores our ear to his door-post ; takes us to be a people
near unto him ; obliges us, not only by the bond of
a law, but by the bond of a covenant, to be his. And
all little enough ; our corrupt hearts are so very trea-
cherous and deceitful, and the enmity of the carnal
mind so strong and inveterate. And because our
cleansing is a necessary qualification for this rela-
tion, we are thus taken to be to God a pegple, by
washing ; for he purifies to himself a peculiar people.^
The church must be sanctified and cleansed, with the
washing of water ."^ We must first have our consciences
jntryed from dead worhs, before we can accept-
ably seree the living God.* God doth in this ordi-
nance, as it were, lay hold of us, set us apart for
himself, and bind us to our duty ; that if afterwards
vre be tempted sacrilegiously to alienate ourselves
from him, and to serve under the opposite banner,
the abiding obligations of this ordinance may help
to keep us steady.
/ will be their God, and they shall be my people, is
r Tit. il. H.
4 B
w Eph. V. 36.
the nieaning of this service. It is a seal to those
articles of agreement, which we find engrossed in
the Scriptures, between God and man. An ordi-
nance in which we are marked for God, and receive
his image and superscription ; marked for his ser-
vice, marked for his salvation.
This being laid down in general, I now proceed
to open it more particularly, from the institution ;
baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost. That is,
1. By authority from the Father, Son, and Holy
Ghost.
All the Persons of the blessed Trinity concur, as
in our creation, (Gen. i. 26. Let us make man,) so to
our redemption, salvation, and consolation. If we
ask the question which Christ put concerning John^s
baptism, The baptism of Jesus, is it from Heaven or of
men ? it must be answered, Itisfrom Heaven, Which
stnmps a very great honour upon the ordinance.
Though to a carnal eye it may appear mean and con-
temptible; yet looking upon it as beautified with
the sacred authority of Heaven, it appears truly
great : and it is comfortable to those who are called
to be stewards of the mysteries of God, that they act
by an authority which will bear them out.
2. Invocating, or calling upon, the names of the
Father, Son, and Holy Ghost.
To do what we do in the name of God, is to sanc-
tify all we do by prayer. So great an action as this,
doth in an especial manner require that solemnity.
It is prayer which fetcheth down that presence of
God with the ordinance, and that blessing of God
upon it, which is really the beauty and grace, the
life and efiicacy, of the ordinance.
3. There is more in it than this : we are baptized
(cicovofia) into the name of the Father, and of the Son,
and of the Holy Ghost : i. e. in token of our believing
in God the Father, Son, and Holy Ghost.
It is said, (1 Cor. x. 2.) that the Israelites were
baptized, tic rov Mcumiv — into Moses ; which refers
to (Exod. xiv. 31.) they believed Moses, or in Moses.
Faith has in it an assent of the understanding, and
a consent of the will ; so that to be baptized into the
name of the Father, and of the Son, and of the Holy
Ghost, is to be baptized into a solemn profession of
these two things.
Our assent to the gospel revelation concerning the
Father, Son, and Holy Ghost ; and our consent to a
covenant relation to these divine Persons. God the
Fatlier, Son, and Holy Ghost, the Three Persons in
the ever blessed Trinity, are in the New Testament
not only made known, but tendered and offered to us.
The gospel contains, not only a doctrine but a cove-
nant, and by baptism we are brought into that cove-
nant. The Jews were baptized into Moses, i. e. were
thereby committed to the conduct of Moses : and so
X Heb. is. U.
1154
A TREATISE ON BAPTISM.
(Cor. i. 13, 16.) Paul pleads, that he baptized few
or none, for this reason, lest they should say he bap-
tized in his own name, i. e. into himself, and his own
guidance as their ruler. So that to be baptized in
the name, is to be solemnly devoted, and dedicated,
to the Father , Son, and Holy Ghost,
Now this dedication to God, this entering into
covenant with the whole Trinity, implies two things:
1. A renunciation of every thing that is contrary
to God.
An oath of allegiance to God, as our rightful
Sovereign, (and such an oath baptism is,) doth ne-
cessarily imply an oath of abjuration of all those
powers and interests, which stand in opposition to,
or competition with, his crown and dignity in our
souls. The dedication of ourselves to the conduct
of God, implies an utter disclaiming of the rule of
the devil, the world, and the flesh: for what fellow-
ship hath light with darkness, or how can two such
roasters be served ? Hence we are said to be buried
with Christ by baptism, and planted in the liheness of
his death, (Rom. vi. 4, 5.) which intimates our dying
to every lost and sin.
In the early ages of the church, when adult per-
sons, who had been trained up under the power of
Pagan delusions, were baptized Christians, it was
required, that they should solemnly and expressly
renounce that heathenism in which they bad been
brought up, and disclaim all relation to those gods
they had been taught to worship ; that none might
be admitted, who retained any good opinion of their
former idolatries and superstitions ; and that those
who were admitted, when tempted to apostasy, or
base compliances, might be deterred by a serious
reflection upon so solemn and express a renunci-
ation : and a form of renunciation, similar to that of
the ancient church, the English liturgy still uses.
And even those who have laid aside the form of re-
nunciation, as not countenanced by the precepts or
examples of Scripture, allow that the renunciation
itself is in effect made, being included in that dedi-
cation to God, which enters into the essence of
Christian baptism.
Our dedication to the Father, Son, and Holy
Ghost in that ordinance, then, necessarily implies a
renouncing,
1. Of all subjection to Satan's rule. It is throw-
ing off the devil's yoke. The sinful heart is repre-
sented in Scripture as Satan's palace, where he
resides, where he reigns, where he keeps court,
where he keeps garrison. Now our covenanting
with God implies, a revolt from Satan's jurisdic-
tion. Baptism wrests the keys of the heart out of
the hands of the strong man armed, that the posses-
sion may be surrendered to him whose right it is.
When, by baptism, we enlist ourselves under Christ's
e Rom. viii. 7.
( Rom. xil. &
banners, we thereby proclaim war with the deviJ and
all his forces.
God, in this ordinance, seals to us a deliveraoce
from Satan, a rescue out of that house of bondage,
that iron furnace, the terrifying and tormenting
power of the devil ; and we seal to him a compliance
with that deliverance, by a steady opposition to his
tempting, deceiving power, and a constant disown-
ing of his conduct; keeping ourselves, that we may
not be touched by that wicked one, in whom the
world lieth,
2. Of all consent to fleshly lusts. The flesh is
another enemy against which, in baptism, we de-
clare war. We promise to quit the conduct of that
carnal mind which is enmity against God ,-* engaging
to be no longer guided by its dictates, and governed
by its laws. The water of baptism is designed for
our cleansing from the spots and defilements of the
flesh. Hence, the apostle urgeth our baptism as a
pressing motive to persuade us to the mortification
of sin, Rom. v. 2, 3. Those who are baptized into
Christ, have professedly /»u< on Christ ; and it is in-
consistent with our putting on Christ, to make pro-
vision for the flesh to fulfil the lusts thereof,^ Being
in baptism enrolled among those pilgrims who are
journeying towards Canaan, we engage to abstain
from, and fight against, those fleshly lusts that war
against the soul,^
3. Of all conformity to this present world.
We disclaim, in baptism, the customs of this
world as our rule, the company of this world aa our
people, and the comforts of this world as our por-
tion. Grotius thinks, that St. Paul hath an especial
reference to the baptismal covenant, in that caution.
(Rom. xii. 2.) Be not conformed to this world, Bein^
by baptism engaged to conform to the designs and
interests of the other world, we must needs be dis-
engaged from a compliance with the counsels and
concerns of this world. By this ordinance, we are
engaged to swim against the stream of the impieties
and follies of the age in which we live. We cove-
nant not to take up with that any good which will
satisfy the most of men ; not to accept of a portion
in this life. We are by Christ delivered from this
present evil world, and in baptism we promise never
to deliver ourselves op to it again, but to standfast
in the liberty wherewith Christ makes us free.
Thus stands our baptismal renunciation ; which
is notoriously contradicted by every wilful act of
compliance with the allurements of the flesh, the
world, and the devil. Baptism also implies,
2. A resignation of our whole selves to the Lord.
. This must always accompany that renunciation.
If thou wilt return, O house of Israel, saitk the Lord,
return unto me. Our quitting the rule of sin, and
Satan, and the world, is not that we may be lawless,
r 1 Petii. II.
A TREATISE ON BAPTISM.
1155
but that we may be broaght under the yoke of the
Lord Jesus Christ. The tyranny is exchanged, not
for anarchy, but for rightful sovereignty. It is not
enough that we OYcrrnn the service of the citizen
of the country, but w^e must submissively return to
oar Father's house. And this part of the covenant
is sealed in this sacrament. In baptism we are not
only planted in the likenett of Christ's death, but also
of his resurrection, Rom. vi. 4, 5.
1. It is a resignation of ourselves, our whole
selves ; body, soul, and spirit. This is what is given
up in baptism. (2 Cor. viii. 5. First gave their awn
selves unto the Lord.) It is not a resignation of our
estates only, and relations, but ourselves. The soul,
and all its faculties ; the body, and all its parts, and
powers, must be presented, as a living sacrifice. It
is a marriage covenant, in which the parties mutually
give themselves to each other ; and in such a case,
if a man would give all the substance of his house for
love, (i. e. instead of it,) it would he utterly contemned.
I will he for thee, and thou shalt he for me, that is the
covenant, Hos. iii. 3. And therefore, in baptism,
the seal is applied to the person, signifying the de-
dication of the man; as livery and seisin, is the
lil^iving of the premises intended to be conveyed.
Whose I am, is the apostle's acknowledgment, Acts
xxvii. 23.
2. It is a resignation to the Lord. That is the
meaning of our being baptized into his name. It is
declaring that we are his, and subscribing with our
hand to the Lord,^ Paul, when he is reproving the
Corinthians for saying, / am of Paul, uses this argu-
ment, Were ye baptized in the name (or rather into
the name) o/* Pan/ .* 1 which intimates, that if they
had been baptized into his name, they would have
been of him. So that to be baptized into the name of
God, is to be of God.
Now this resignation or dedication of ourselves to
the Lord, is two-fold.
(1.) In respect of duty. We resign ourselves to
God, to be ruled and governed by him ; to be com-
manded by his laws without dispute or contradic-
tion : saying, as Paul, (Acts ix. 6.) Lord, what wilt
thou have me to do. Other lords have had dominion,
but from henceforth^ by thee only will I mahe mention
of thy name.^ (2d.) In respect of dependence. We
resign ourselves to God, to be portioned and made
happy by him. When we swear allegiance to him,
we do withal put ourselves under his protection,
and profess our expectation of all good from him.
Baptism fixeth our eyes upon him, as the eyes of a
servant upon the hand of his master,^ not only for.
work, but for wages. This is to yield ourselves to the
Lord,^ to be made holy by him, and to be made happy
by him. And it is no more than We are already
obliged to, by manifold ties : only in this ordinance,
h laa. xliv. 5.
k laa. xxvi. 13.
4 E 2
I I Cor. xii. 13.
1 Pi. cxxili. 3.
we do more explicitly signify our consent to that,
which we were bound to before ; and to all the other
ties, add an obligation of our own.
Now in the form of baptism, all the persons of the
blessed Trinity are named; no doubt, (1st.) To con-
firm the doctrine of the Trinity ; which, without
controversy,' is one of the greatest mysteries of god-
liness; and, (2nd.) To clear the duty; or that we
might the better see, and be affected with, our
obligations to these sacred persons ; and might from
thence take direction, both what to do, and what to
expect.
I. We are baptized in (or into) the name of the
Father. That is, thereby is sealed our dedication
to God the Father ; professing to believe that there
is a God, and to consent to take him for our God.
It is avouching the Lord to be our God.^ And the
consent of the will must be guided by the assent of
the understanding. We take God to be that to us
which he is, and declare our consent to those moral
relations, in which he is pleased to stand to us. Now,
that which in the creed we profess to believe, in an
especial manner, concerning God the Father, is, that
he is the Creator : this then must, in baptism, be
applied and acknowledged concerning ourselves ;
he is my Creator. We give up ourselves to him as
Creator, in all those relations which result from
creation. More particularly, we give up ourselves
to God our Creator,
(1.) As our absolute owner and Lord ; to dispose
of us by an absolute sovereignty, and to actuate us
by an infinite power, (Psal. ciii. 3.) He made us, and
not we ourselves^ or, as it is in Hebrew margin, and
his we are: put them both together and they com-
plete the argument ; because he made us, and not
we ourselves, therefore we are not our own, but his.
There cannot be imagined any sovereignty so des-
potic, or any property so absolute, as that which
ariseth from creation. He who gave us our being,
without any concurrence of ours, may justly call us
his own ; and may he not do what he will with his
own ? That little which ouV parents contributed to
our being, only as instruments, produceth so great a
power, property, and interest, that the law of na-
tions makes children not to be (sui juris) at their
own command : much more is God our owner, who
is the fountain of our being. Now in baptism we
seal our consent to this, and resign ourselves to him,
so as no longer to be our own.^ We receive his mark,
his image and superscription, and thereby acknow-
ledge him our Owner.
(2.) As our supreme Governor: morally to rule us,
as intellectual free agents, by his revealed law;
directing us in, and binding as to, that duty, which
as creatures we owe him. We hereby consent, that
the Lord should be our lawgiver and our judge ;^
m 3 Chron. xxx. 8.
o 1 Cor. vi. 20.
n Deut. xxvi. 17.
P laa. xxxiii. 33.
11^
A TREATISE ON BAPTISM.
agreeing to it as fit, that be who gave beinfff shonld
give law. The language of our baptismal engage-
ment is, Thou art my King, O God!^ It is a self-
surrender to the commanding power of his revealed
will.
(3.) As our chief good. He who made as, is alone
able to give perfection to his work, by making us
truly happy. This hath special regard to the darling
attribute of God, his goodness ; the source of all
that good, which can satisfy the soul's desire. As
in baptism we own God for our ruler, so we own
him likewise for our benefactor. Christ, speaking
of earthly princes, saith, Tkey that exercise authority
are called benefactors: (Luke xxii. 25.) and they
were wont to pride themselves much in the number,
compliments, and attendance of their clients, and
beneficiaries. Now, to be the Lord's, is to own him
for our benefactor, and attend upon him accordingly.
Whom have I in heaven hut thee, and there is none
upon earth that I desire besides thee/ is the meaning
of our baptismal covenant.
(4.) As our highest and ultimate end. The name
of God is often put for his honour and glor}', so that
being baptized into the name of the Father, seals
our engagement to direct all our actions to his glory.
This follows upon our regard to God the Father as
Creator ; for if he is the first cause he must be the
last end. If all things are of him, by way of crea-
tion, and through him,* by way of providential
influence, all things must be to him, in their final
tendency and result. In heaven God is, and will
be, all in alii* and what is heaven upon earth, but
making him our all in all ? Now, the consideration
of this should engage us to holiness : we are not our
own, and therefore may not live as we please : we
are God's, and therefore must glorify him, both with
our bodies and with our spirits. It may likewise
serve for our comfort. When any thing troubles us,
there is great satisfaction in this, that we are the
Lord's. David pleads it in prayer, (Ps. cxix. 94.) /
am thine, save me. If we are indeed his, no doubt
he will look after his own.
2. We are baptized in (or into) the name of the
Son.
This seems to have a peculiar emphasis in this
administration: and therefore, though the other
two are always implied, yet we find this most gene-
rally expressed in the New Testament; (see Acts
viii. 16; xix. 5. Rom. vi. 3. Gal. iii. 27.) for into his
hands the mediatorial kingdom is in an especial
manner put. It is to him, that the name is given
above every name, and all judgment is committed.
Our religion is called, the religion of Christ; the
Christian religion. The disciples are from him
called Christians, Acts xi. 26. From Aim, the whole
family, both in heaven and earth, is named, Eph. iii.
15. And therefore baptism, the ordinance of
admission into that family, of initiation into that
religion, is fitly said to be, into the name of Christ
As those who were initiated into the Mosaic dis-
pensation, are said to have been baptized into Moses,
(i. e. given up to God's conduct by the ministry of
Moses,) so we are baptized into Christ, i. e. given
up to God in Christ Jesus. That is the grand
characteristical mark of the Christian religion, of
which baptism is the initiating ordinance. The
Jews acknowledged God the Father ; and they were
more agreed concerning the spirit of the Messiah,
than concerning the person of the Messiah ; and
therefore it was requisite that this should be mainly
insisted upon.
Our being baptized into the name of Je^os, doth
ratify and seal two things :
(1.) Our assent to the truth of all divine revela-
tions concerning him. Baptism is the badge of our
profession of the truth as it is in Jesus; not only
from Christ, as the spring and author, but concern-
ing Christ, as the subject matter. In baptism, we
set to our seal that God is true in what he hath made
known to us concerning him ; namely.
That Christ was, and is, the eternal Son of God,
by a generation which none can declare. This was
the summary of the Eunuch's faith, upon which he
was baptized, / believe that Jesus Christ is the Son of
God, Acts viii. 37. A short creed, but the rock on
which the church is built. That this Son of God in
the fulness of time became man, was made flesh*
was born of a woman, and so became Emanuel,
God with us. That this Jesus was the true Messiah ;
the Saviour of the world ; sanctified and sent for
this purpose by the Father; to whom all the prophets
bore witness ; and in whom the types and predic-
tions of the Old Testament have their full accom-
plishment That in pursuance of his undertaking
to redeem and save us, after he had lived a holy,
useful, and exemplary life, and preached a divine
and heavenly doctrine, he suffered death upon the
cross as a sacrifice for our sins, and so to bring in
an everlasting righteousness. That after he had
lain in the grave till the third day, he rose again
from the dead by his own power ; and having con-
versed forty days upon earth, and given many in-
fallible proofs of his resurrection to those who were
to preach it to the world, he ascended, in triumph,
to heaven ; and sat down at the right hand of God ;
where he ever lives, making intercession for us.
That this glorified Jesus is head over all things to
the church, i. e. its supreme and only Lawgiver
and King. And lastly, That a day is coming, when
he will appear in the clouds of heaven, to judge the
world, and to render to every man according to his
works.
q P». XliV. 4.
r Ps. Ixxiii 35.
• Rom xi. 341.
1 1 Cor. XT. 98.
n John i- 14.
A TREATISE ON BAPTISM.
1157
This is a sommafT of the doctrine of Christ,
which as Christians we are to believe, and of which
our baptism signiGes and seals the belief. And it is
a sin, and a shame, that many who have been bap-
tized, and are called Christians, know little of these
things. They are certainly great things; and we
should labour to understand them, and to be rooted
and established in the belief of them, and to feel the
power of them in our souls. By baptism we were de-
iiveredinto this farm of doctrine,^ as into a mould, and
should labour, /rom our hearts^ to obey it. Children
should betimes be trained in the knowledge of these
things ; and taught to prefer the superlative excel-
lency of this knowledge of Christ Jesus above any
other knowledge whatsoever.
(2.) Our consent to him in all his appointed offices.
Faith is the act of the will, as well as of the under-
standing. This great doctrine, that Jesiu Christ
came into the world to save sinners,^ is not only a
faithful sQjfing^ to be assented to, but worthy of all
acceptation, to be embraced with the greatest affec-
tion. Peter said. Thou art Christ, the Son of the
living God: (and considering Christ's present state of
humiliation, which was a veil to his glory, it was a
very great word :) there is the assenting act of faith.
Thomas said. My Lord and my God: (and it was
the triumph of his faith over a prevailing unbe-
lief:) tliere is the consenting act of faith. It is not
enough to believe that Christ is Lord, and God, but
we must take him to be our Lord, and our God.
More particularly, in baptism we are sealed, and
delivered up to Christ,
[1.] As our Prophet, to teach and instruct us.
He is the great Prophet who was promised to the
fathers, (Deut. xviii. 15.) and in the fulness of time
he came from God, a teacher.' He taught a while,
in person, and he still teacheth by his word and
Spirit ; hath (if I may so speak) set up a great
school, and he calls upon all to learn of him. By
baptism we are entered into that school. And (by
the way) if parents commonly enter their little chil-
dren, at what school they please, before they are
able to choose for themselves, why may they not
enter them into Christ's school ; who is the teacher
of hearts, and can instil his instructions into the
soul, earlier than we are aware of? Christ teacheth
the £<Mxcia — the rudiments; (Heb. v. 12.) and those
who say that he will not teach little ones, reproach
our Master, as if he were the worse for going to
heaven ; for on earth he invited little children to
him.'
Baptism draws us off from all other teachers
who stand in opposition to Christ, or in compe-
tition with him. Carnal reason, and corrupt un-
derstanding, governed by the dictates of a per-
verse rebellious will, and unsanctified affections,
T Ronu vi. 17. w 1 Tim. i. 15. * John lii 2. 7 Matt six, u.
mast be disclaimed. Instructions must not be
taken from the evil examples of the world, and
the prevailing customs of the times. These teach-
ers must be renounced. On the contrary, baptism
devotes us to the teaching of Jesus Christ : one who
is able to teach us, and as willing as he is able. It
placeth us at wisdom^s gates ; sets us at the feet of
Christ, there to receive his word. And it is the fit-
test place for us. As baptized Christians, we are the
disciples, i. e. the scholars, of Christ. We call him
Master, and we say well^ for so he i>.* The proper
faculty of the soul, resigned to Christ as our pro-
phet, is the understanding ; which must be submit-
ted to the commandingtruthof all divine revelations,
how mysterious soever.* Christ is a master, whose
dictates are to be received with implicit faith, with-
out dispute. How happy were it, could we live
under the' power of this engagement, or behave as
Christ's scholars ; observant of our Master, attentive
to his instructions, affectionate to our school-fellows,
concerned for the credit of our school, and still fol-
lowing on to know the Lord.
[2.] As our Priest, to atone for us and to save us.
He is a Priest for ever, and such an High Priest as
became us.* Were we but better acquainted with the
mysteries of Christ's priestly office, we should see,
and seeing admire, the singular propriety and beauty
of it. Baptism is our subscription to the mediator-
ship of the Lord Jesus; it seals our approbation
of, and consent to, those methods, which infinite
wisdom hath taken to redeem a guilty world by a
crucified Saviour. In this ordinance then, we are
resigned and given up to Christ,
(1.) As a Mediator of reconciliation : quitting our
confidence in any righteousness of our own, for the
satisfaction of divine justice ; and enrolling our-
selves among the ransomed of the Lord, who profess
to owe all their comforts, and all their hopes, to the
blood of Jesus, and to receive all, as flowing to
them in that stream. In baptism we receive the
atonement, (Rom. v. 11.) and it is a rich receiving ;
which makes us unspeakably happy, and without
which we should be eternally miserable. (2.) As a
Mediator of intercession ; renouncing other inter-
cessors, and relying on Christ, as our only Advo-
cate with the Father, who appears for us, and pleads
for us. We have a cause to be tried, and baptism
admits us as Christ's clients, and interests us in his
skill and faithfulness, in the management of that
great affair.
We thereby also engage to put all our services
into his hands, to be perfumed with the incense of
his own intercession, and so presented to the Father.
In baptism, our names are engraved upon the breast-
plate of this great High Priest, who, as the forerunner,
is for us entered. On this the apostle builds his
I John xiit. i& • Oportet discentem credere. • Heb vii. so.
U68
A TREATISE ON BAPTISM.
assurance of the ability of Christ to save unto the
uttermost, that he ever lives to make intercession, Heb.
\ii. 25. And what a source of comfort is this, to
all those who sincerely abide by their baptismal
covenant, that Christ himself is, and will be, their
High Priest; so that all the privileges, which flow
from his atonement and intercession, are theirs !
[3.] As our Kinffy to rule us. He is exalted to be a
Prince and a Saviour ^ Acts v. 31. A Pnest upon his
throne, and the counsel of peace is between them both.^
Baptism is an oath of allegiance to Christ, as our
Saviour Prince. The children of professing parents
are born within this allegiance, (as our law expresses
it,) and are therefore to be baptized, as Christ's free-
born subjects, and in ratification of their engage-
ments.
(I.) In baptism we are put under the power of
Christ's government; oblige ourselves to bear faith
and true allegiance to King Jesus, and cordially to
adhere to the authority and interests of his kingdom ;
renouncing all other rule and dominion, and en-
gaging religiously to observe all his laws and injunc-
tions, how contrary soever to our own corrupt wills
and affections. In baptism we take the yoke of
Christ upon us, and profess ourselves willing, not
only in the day of his grace, to be made happy by
him, but in the day of his power, ^ to be made holy
by him. This is to kiss the Son, as it is expressed,
Ps. ii. 12. as an expression of cordial and affec-
tionate allegiance. (2.) In baptism we are put un-
der the protection of Christ's government. Where
we pay allegiance we expect protection ; and shall
not here be disappointed, for if the Lord be our
Judge, our Lawgiver, and our King, he will save us,
Isa. xxxiii. 22. Christ's subjects may and must
depend upon his love and care, as their guard and
defence against the enemies of their souls. In bap-
tism we come under his wings ; quitting dependence
upon the creature, as a false, deceitful shelter. We
appoint to ourselves one head, as the prophet speaks,
(Hos. i. 11.) i, e. own and submit to his headship.
Thus stands the covenant relation between Christ
and believers, of which baptism is a seal ; which is
in short thus ; Mg beloved is mine, and I am his,^
Christ doth, in this ordinance, seriously make over
himself to us to be ours, on condition we are sincerely
bis ; which we therein profess and oblige ourselves
to be.
3. We are baptized in (or into) the name of the
Holy Ghost ; the third person in the blessed Trinity.
When those Ephesians, mentioned Acts xix. 2, 3.
confessed, that they had not so much as heard whe-
ther there were an Holy Ghost, it was asked with
wonder, Unto what then were ye baptized ? implying,
that the believing, consenting acknowledgment of
the Holy Ghost is essential to Christian baptism.
b Zech. vi. 13.
0 Psalm ex. .1
For herein, as well as in the former particulars, ar;
required, both our assent and oar conMeni,
(1.) Our assent to the truth of the Scriptnre irvt>
lation concerning the Holy Ghost. PardcnlarlT,
[1.] Concerning the divinity of the Holy Gkvt,
which is more than intimated in this institntiea :
and, [2.] Concerning his agency, in c^rrjing oa tb:
work of our redemption, and completiD^ the ande;-
taking of Christ. That it is the Holy Spirit vk
indited the Scriptures, which are both the seed stid
the foQd of the new creature ; so that all the beoeEts
which flow to the church in general, and to believers
in particular, from the word, (and these are neitkr
few nor small,) come originally from the Holy Ghs^i
And, who works grace, and carries on that work, m
the souls of believers ; in a free manner, as the wiidl
bloweth where it listeth, yet according to the elec-
tion of grace. Of this, in baptism we declare ob
belief, in opposition to those proud opinions, vfaio
by making self all in all, make nothing at all. or
next to nothing, of the Spirit. This is a truth per-
haps as little thought of as any part of the baplissiali
profession, though as material as any.
(2.) Our consent to stand in a covenant relation t&
the Holy Ghost :
[1.] As our Sanctifier : to change our nature, con-
quer our corruptions, quicken our graces, and maU
us meet to partake of the inheritance of the saiots
in light. By baptism we engage to submit to hii
sanctifying influences and operations, and gite cp
ourselves to him, to be wrought up by him into ^
meetness for glory. We promise not to quench bat
to encourage, not to resist but to comply wiib, bb
workings ; and for this purpose to attend upon tho«e
ordinances, which are instituted as means of sase-
tification, and by which the Spirit ordinarily works:
desiring, and designing, to be sanctified by theio.
and waiting upon the Spirit for success.
[2.] As our Teacher. The Spirit is given to teach
doctrines to be known and believed, and duties to
be known and practised ; and our baptismal cove-
nant engageth us to receive, and submit to, these
teachings. To receive with meekness (the meekness
of the understanding, and the meekness of the wiIP
that which the Spirit gives in to us. To welcoise
his remembrances and admonitions ; and to receive
the teachings of his word, not only in the light of
them into our heads, but in the love of them into our
hearts.
[3.] As our Guide : to show us the way in which
we should go, and to lead us in it. It is the charac-
ter of all the children of God, that they are led bj
the Spirit of God, Rom. viii. 14. By baptism, we
yield up ourselves to that conduct, with David's
prayer. Thy Spirit is good, lead me into the land of up-
rightness.' The Spirit guides, out of the way of wick-
d Cant. U. 10.
« Psalm cxliii. lo.
A TREATISE ON BAPTISM.
1159
edness, the paths of the destroyer, into the way ever-
lastiDg: and by baptism we are obliged to follow,
humbly, closely, cheerfully, and fully. To walk, not
after the flesh, as other Gentiles walk, but after the
spirit, is what all are obliged to, who are in Christ
Jesus.
[4.] As our Comforter. He is promised as such,
John xiv. 16. (nopasXiirec,) either our Advocate and
Intercessor within us ; and as such by baptism we
become his clients, and oblige ourselves to take his
advice, and trust to his management : or our Com-
forter ; and as such we receive him ; depending upon
him for that solid, satisfying comfort, which wc have
foolishly sought, and may despair ever to find, in
the creature. Whatever disquiets us, we are en-
gaged by our baptism to wait upon the Spirit for our
comfort, in his own way.
In a word, our Lord Jesus, in this ordinance, doth
ID eflect say to us, as he did to the disciples when he
breathed on them, (John xx. 22.) Receive ye the Holy
Ghost, And our restipulation is something like the
blessed Virgin's submission to the power of the Spi-'
rit, (Luke i. 38.) Behold the servant of the Lord, be il
unto me according to thy word.
And thus I have endeavoured. to open the nature
of this ordinance ; the meaning of this service.
And may we not from hence fetch matter of lament-
ation, that of the many who are baptized, and the
many who bring their children to be baptised, there
are so few who rightly understand what they do,
or what was done to them ? And if this be the nature
of baptism, however to a carnal eye it may seem a
mean thing, yet it is truly great That which puts
a value upon the wax and the seal, is the worth of
the inheritance thereby conveyed. Baptism cannot
be a little thing, when it is into names so great, as
those of the Father, and of the Son, and of the Holy
Ghost.
CHAPTER II.
THE SUBJECTS OF BAPTISM.
Having opened at large the nature of baptism, we
come next to inquire, to whom it is to be adminis-
tered? And we may take some general rules in
answer to this question, from what hath already
1>eca (laid, in opening the nature and institution of
the ordinance. Our Master hath directed to bap-
tize all nations ; which easily affords this undisputed
rule, that difference of nation makes no difference
in Christianity. Greek or Jew, Barbarian or Scy-
thian, people of ail nations, are alike welcome to
Christ upon gospel terms.
In a protestant nation, little needs be said to
expose the folly of the church of Rome, in adminis-
tering the ordinance of baptism to things senseless
and inanimate; as bells, and oars, and the like.
When the apostles are bid to preach the gospel to
every creature^ it must be restrained to human crea-
tures ; the chief of the visible creation.
1. Baptism, we have 'found, is an ordinance of
Christ's mediatorial kingdom; therefore all who
pertain to that kingdom are to be baptized. It is a
part of our magna chartUy which every subject may
claim the benefit of, and plead an interest in, unless
by any forfeiture he deprive himself of the privilege
of it. It belongs not to the internal, but external,
administration of this kingdom ; is an ordinance of
the visible church, and pertains therefore to these
who are visible members of the church.
2. Baptism is a seal of the covenant of grace ;
and therefore belongs to those who are in that cove-
nant, (at least by profession,) and to none other.
As for a real and saving covenant interest, we can-
not judge of it; it is a secret not belonging to us.
In the external administration, we must proceed by
a Judgment of charity, upon a plausible profession.
And according to these rules,
First. All those who seriously profess faith in
Christ, and obedience to him, are to be baptized.
Be they heathens, toho have not hnoton God, or
Jews or Turks, who have not obeyed the gospel of
Christ, if they will renounce their delusions, and
willingly and deliberately embrace the Christian
religion, they are welcome to this ordinance. I say
willingly embrace Christianity, for it is a vile abuse
of the ordinance, and a contradiction to the consti-
tution of Christ's kingdom, to force people to bap.,
tism, and by it to Christianity, by outward violence
and'corapulsion. This was the method the Spani-
ards took in converting the Indians, of which they
boast so much. Christ will have all his subjects
willing in the day of his power.
This required profession supposeth a competency
of knowledge ; and consists in a declared consent to
the terms of the covenant; in which the judgment
can- be made only by the outward appearance. The
believing consent is in the heart, and that falls not
under our cognizance ; it is with the mouth that con-
fession is made unto salvation,^^ In the primitive
times, when Christianity was to be planted in a
world made up of Jews and heathens, this profes-
sion was previously required ; though it appears
not in what degree of explicitness. Whether every
individual of the three thousand baptized, Acts ii.
41. did make a particular confession of his faith, or
whether their cheerful submission to the ordinance,
upon a public declaration of the nature and obliga-
tions of it, suflSced, as an implicit consent, is uncer-
• Romans x. to.
1160
A TREATISE ON BAPTISM.
tain. The EuducIi's confession (Acts viii. 37.) was
short, that Jems Christ is the Son of God, which was
then the present ttmth. And perhaps Christianity
has gained little, by the lengthenins: and multiply-
ing of creeds ; which, it may justly be feared, have
caused more contention than they have cured.
Second. The infants of those who are in cove-
nant with God, and are themselves members of the
visible church, are likewise to be baptized.
As far as the records of the New Testament go,
most were baptized upon the former title : and good
reason for it ; the Christian church was then in the
planting. And hence ariseth a mistake, like that of
supposing that because, upon the first conquest of a
kingdom, an actual consent to the prince's sove-
reignty, by taking the oaths of allegiance, is justly
required, as the condition of partaking of the pri-
vilege of his protection, therefore it must needs be
so, after the government is settled ; and that none
were to be reckoned his subjects, but those who tes-
tified this explicit consent ; whereas it is agreed, by
the law of all nations, that those who are born of the
king's subjects, and in the king's dominions, are
within the allegiance of the king, and entitled to the
privileges of his subjects.
And here, I profess, I enter upon a very unpleas-
ant part of my province, (for I take no delight in op-
posing,) but there is no avoiding it ; the truth once
delivered to the saints, and entailed on them, and
their seed, must be contended for. But because the
ground is rough, I promise to tread lightly, and to
hasten over it as fast as I can : and the rather, be-
cause so much has been said and written, by so many
learned and able divines, in defence of infant bap-
tism, which yet remains unanswered, that to be
large upon the subject, would be but (actum agere)
waste labour. I am asking for the good old way, and
do not covet new lights.
The people we have occasion to contradict in hand-
ling this question, rather assumingly call themselves
Baptists, as if there was no baptism, and there-
fore no Christianity, but amongst them. Call them
Antipedobaptists, i. e. such as are against infant
baptism ; or Anabaptists, i. e. rebaptizers, such as
require those who were baptized in infancy to be
baptized again ; and you call them right.
And as to the persons of this people, \ presume
not to judge them ; yea, I do not doubt that many
among them are such as fear God, and are accepted
of him. What I myself have seen of Christ among
them, I do dearly love and rejoice in ; and those
who only scruple the baptizing of their own chil-
dren, but do not condemn infant baptism in general
as a nullity, and reproach it as a vanity, though I
heartily pity their mistake, I would be very back-
ward to censure them : acknowledging, with Mr.
Flavel, that there are difficulties in this controversy,
which may puzzle the minds of well-meaning Chris-
tians. But for their way, I mast bere declaie bt
utter dislike of it : and the rather, because to tbs:
short experience I have had of the world, I baTt
observed these things concerning it :
1. That it is a very ancharitable way. For vbat-
ever they do, I am sore their tenets do uDcbnrcb aEd
unchristian more than nineteen parts in twenty aC
the Christian world ; and thus dishonoar Chiist bv
narrowing his kingdom.
2. That it is a very nnnatural way: cottitkc
children off from being parts of their parents ; and
prohibiting those to partake of their parents:' priTJ-
leges, who unhappily partake of their cormptiaBiL
And,
3. That it is generally accompanied witb (and
therefore probably leads to) other errors. For, not
to go so far as Germany, and reflect open the aaah
baptists of Monster, it is too plain, tbat the greater
part of the anabaptists of England, at this day. rsa
into extremes directly opposite to each other, and
equally distant from the truth as it is in Jesas. And
by the way, methinks those who speak so much cf
free grace, and the onconditionality of the gospel-
covenant, should be easily induced to honoar fret
grace by the admission of children under its winp,
though incapable of conditioning.
As to the points in question, I shall endeavoor
with all clearness and brevity to show,
I. What children are to be baptized.
II. What gives them their right to baptism : and,
III. What proof we have of that right.
I. As to the first of these, or what children are to
!:e baptized ? I answer.
Not all children promiscuously. If both the pa-
rents are out. of the visible church, the child is not
to be baptized, till it comes to years of understaDd-
ing : Yet
The children of parents, only one of whom pro-
fesseth faith in Christ and obedience to him, have a
right to baptism ; the unbelieving pereni is so far
sanctified by the believing, that the children are fede-
rally holy, 1 Cor. vii. 14.
Yea, though the parents are not actual members
of any particular church, yet, as members of tbe
universal visible church, their serious profession of
faith entitles their children to baptism ; for (as was
showed before) baptism seals our admission, not
into any particular, but into the universal, church.
But in case the parents are excommunicated, it
seems to me that the children's right is thereby, for
the present, suspended ; supposing that excommu-
nication to be just.
If both the parents are openly profane and scan-
dalous, so that whatever profession they make, their
practice doth notoriously give the lie to it; tbis
amounts to the case of those who are excommuni-
cated. Since such cast out themselves, and it is
but a mockery to call them Christians, till they re-
A TREATISE ON BAPTISM.
1161
pent, and resolve to amend ; and it doth bat harden
them in their wickedness, to take their children into
the chnrch. Or finally.
If the parents deny the fundamental articles of the
Christian religion, or refuse to consent to the cove-
nant of grace, their children are not to be baptised.
Those who do not hold the head, have not any title
to membership, either for themselves or theirs. In a
word, whatever, upon the first disciplining of nations,
would have been a bar to a man's own baptism, in
the continuation of Christianity, may justly be deem-
ed a bar to the baptism of his children ; and nothing
else. As to the
II. Or what it is that gives children a right to
baptism, (I mean as the requisite condition of their
baptism,) I answer, the visible church-membership
of one, or both, of their parents ; i. e. their profes-
sion, of faith in Christ, and obedience to him.
It is not the profession or promise of any other
person or persons for them, which can entitle chil-
dren to baptism, except in some extraordinary cases.
And therefore I think, to that great question. Why
are children baptized, when, by reason of their tender
age^ they cannot perform the conditions of the covenant?
the common answer. Because they promise them by
their sureties, is not at all satisfactory : for unless
there be some relation, natural or instituted, between
them and their sureties, I see not how the consent
of the sureties can either bind or benefit them.
And I fear that building the fabric of infant bap-
tism upon so weak a foundation, and erecting a fort
so untenable against the adversaries of it, hath given
them great advantage. By this reasoning, the in-
fants of Jews, Turks, or Pagans, might be baptized,
upon the profession of any Christian, though stand-
ing in no relation to them ; which certainly has no
foundation in the word of God. I deny not the an-
tiquity, nor in some cases the expediency, of spon-
sors. In the primitive times, when temptations to
apostasy from the Christian faith were frequent and
strong, sureties were generally required ; i. e. per-
sons of reputation in the church, who did (1st) testify
that they believed the sincerity of the parents' pro-
fession ; and that, so far as they were able to judge,
they were not likely to apostatize ; and (2d) engage
that in case the parents should die, or apostatize,
they would themselves take care of the Christian
education of the child. But this custom, laudable
enough in its rise, hath sadly degenerated in its
continuance ; and the children's right to baptism
been built so much upon their susception by spon-
sors, that the parents have been excluded by a law
from professing and promising for their own off-
spring ; which doubtless is a* great abuse. If the
sureties come in only as witnesses, why are they dealt
with as the prime agents ? If they are looked upon
as proprietors of, and undertaking for, the children
immediately, I see no ground in Scripture for such
a susception, and therefore know not how it can be
done in faith. And it is not only depriving parents
of their right of dedicating their own children, but it
looks too much like releasing them from their obli-
gations to educate them, when the whole care of
them is so committed to others : and it is a tempta-
tion to neglect their education ; while the sureties
are bound to take care of that, which they have no
opportunity for, and which they are not induced to,
by any natural affection. If it be said that they are
the parents' deputies, (the best which can be made
of it,) then certainly there should be some word or
action appointed, which might, at least, imply such
a deputation ; and the parents should be permitted,
some way or other, to signify their assent and con-
sent to the engagement of the sureties ; whereas the
canon expressly provides, that tlie parents he not
urged to he present: or the sureties should make
some mention of the parents ; and their transacting
not be expressly said to be in the name of the child*
At least it should be left to the parent's choice, whe-
ther he will make a deputy or not ; whereas, on the
contrary, the canon enjoins, that no parent be admit*
ted to answer as godfather for his own child.
Having thus taken infant baptism off the wrong
foundation, we fix it upon the right, i. e. the pa-
rents' profession of faith in Christ, and obedience to
him. A plausible profession, not contradicted by
evident ignorance, or wickedness.
In case of the death, or necessary absence, of the
parents, it sufficeth, that this profession be credibly
attested by witnesses, knowing the parents, and
known to the church : (if the minister and congrega-
tion be not otherwise satisfied :) and in such a case
of necessity, it is very requisite that some person
related tp the child, or to whom the care of it is com-
mitted, should undertake for its Christian educa-
tion. But if the parents (one or both) be living, it
is proper that they should make an express declara-
tion of their belief of the gospel, their consent to the
covenant of grace, and their desire to have the child
brought into that covenant. This fixes the title upon
the right ground, and obligeth those who are most
fit to be obliged. This parents most certainly are ;
because,
(1.) They have the greatest interest in their chil-
dren. Who so fit to have the disposition of any
thing, as the right owner ? When the sponsors pre-
sent a child to God, they give what is not their own
— and what thanks have they ?
(2.) Parents have also the greatest power over their
children : a power, during infancy, to choose and to
refuse. Numb. xxx. 3 — 6. When the sponsors trans-
act in the child's name, they would do well to con-
sider, by what authority they do these things, and who
gave them that authority. And,
Finally, The covenant is, and ever hath been, ex-
ternally administered to infants in the right of their
1162
A TREATISE ON BAPTISM.
parents. A God to thee^ and to iky teed after thee,
(Gen. xvii. 7.) not to thee, and to the seed of a stran-
ger, whom thoq canst but pick up, and circumcise,
and turn home again. A true domestic owner of a
child, who hath power to choose or refuse for him,
may perhaps also be admitted to bring that child
to baptism ; because his interest in, and power over,
such a child, is nearly tantamount to that of a pa-
rent. As Abraham circumcised all who were born
in his house, and bought with his money, Gen. xvii.
13, 28. We proceed now,
III. To prove the right of the infant seed of be-
lieving parents to baptism.
And here, to make some amends for the unplea-
santness of disputing, it is no small pleasure to be
the infants' advocate ; to plead for those who can-
not plead for themselves. Our law favours infants,
and so doth our gospel.
For clearing what follows, some things are need-
ful to be premised : as,
1. That consequences from Scripture are good
proofs. The Scriptures were written for rational
creatures. And is not Scripture reasoning the sense
and meaning of Scripture? If the premises are
plain Scripture truths, and granted, they are un-
worthy to be disputed with who deny the conclu-
sion.
2. That all truths are not alike plain in Scripture.
Some things are spoken of more fully, others more
sparingly. The Scriptures were written for those
who have them, and therefore they speak sparingly
of the state of heathens, who have them not. They
were written for those who are of ability to use them,
and therefore speak sparingly of the state of infants,
who are not yet of that ability. And the New Tes-
tament speaks less of those things which are more
fully spoken of in the Old Testament ; and which
therefore were well known when the New was writ-
ten. And infant baptism was not then controverted;
for the Jews, to whom the gospel was first sent, un-
derstood it well enough.
3. That though the point of infant baptism may
seem not so great a point to be contended for, yet
the grounds on which it stands, and which they
strike at who deny it, are very considerable, and of
great moment.
These things premised, I shall mention just a few
of the arguments.
Argument I. The infants of believing parents
are in covenant with God, and therefore have a right
to the initiating seal of that covenant.
When I say they are in covenant, understand me
of the external administration of the covenant of
grace, not of that which is internal. To the Jews per-
tained the covenant and the promises,^ and yet with
many of them God was not well pleased. Baptism,
b Rom. ix. i.
as was showed before, belongs to the extemal ad-
ministration. What I mean is this ; the promiso
of the covenant are conditionally sealed to thcB.
viz. if, as they become capable, they apree to iti
terms to which they are by their baptism obliged
And what more can be said of the baptism of adults '
for the seal of the internal administratioii to true W^
lievers, is the spirit of promise,^
The eonsequeni of this argument is seldom denied,
viz. that if infants are in covenant, they have 2
right to the seal. If the crown devolves upon an ie-
fant, he hath a right to the ceremony of coronatiM :
and who can forbid water to those who are in tiie
Christian covenant ? Tet it doth not therefore foltor.
that these infants have a right to the Lord's sapper:
because in the two sacraments, though the thiinc
signified be the same, the manner of significatioB is
difierent. The Lord's supper is an ordittance ii
which the partaker must be active, hot in baptisn
purely passive, (which therefore is still, and in our
language, spoken of in the passive ▼oice,) as if dt-
signed, purposely, for the benefit of infants. Under
the Old Testament, infants did partake of circaia-
cision, but not of the passover.
The antecedent f therefore, is that which cspcciallj
requires proof, viz. that the children of professis;
parents are in covenant with God, i. e. c^ome under
the external administration of the covenant of grace.
And I prove it by four steps ;
1. It is possible that they may be in ooTenant.
2. It is probable that they should he in coTenaot
3. It is certain that they were in covenant
4. It is therefore certain that they are in cove-
nant
1. It is very possible that they may be in coTeoant
with God.
I see no contradiction in the thing itself. The
great objection insisted upon is, that they cannot
restipulatc, or declare their consent to the covenaot:
as if God*s thoughts and ways of mercy were not
infinitely above ours ; or as if divine grace, which
acts by prerogative, could not covenant with tho«e
who are not yet able to express their consent If
God made a covenant with the earth, (Gen. ix. 13.^
and instituted a seal of that covenant, surely infants
may he fetderati, though incapable of being yWr-
rantes ; i. e. may be happily taken into emfewtant,
though not coveruinters,
A right understanding of the nature of the cove-
nant would clear this : viz. that God is the prin-
cipal agent, and works in us that which he requires
of us. / will put my laws in their hearts^ so runs itc
covenant, Heb. viii. 10. Hence it is called ^ur^cir.
which signifies as well a testament as a covenant:
and if it be disputed, whether it be possible that in-
fants should be taken into covenant, yet I hope it is
c Eph. 1 13.
A TREATISE ON BAPTISM.
nea
past dispute, that they may have benefit by a testa-
ment.
To me it is very clear, that infants are capable of
covenant relations, and of receiving and enjoying
covenant privileges and benefits ; not only the ex-
ternal, but the internal. Hence we not only read of
those who were Sanctified from the womb, but are
assured, that John the Baptist was filled with the
Holy Ghost, even from his mother's womb, Luke i.
15. And indeed, if children are capable of cor-
raption, it would be very hard upon them to say,
that they are incapable of satisfaction. That would
be to give the first Adam a larger power to kill, than
the second Adam hath to quicken. In a word, none
deny the possibility of the salvation of infants, and
if it is possible that they may be saved, I am sure
it is possible that they may be in covenant with
God.
2. It is highly probable that they should be in
covenant with God : for,
(I.) Infants are parts of their parents. The very
law of nature accounts them »o during their infancy,
as appears by the concurring law of nations. Hence
they arc said to be tit the loins of their parents,
(Heb. vii. 10.) and in them to act and receive. The
propriety of parents in their children is greater than
in any thing else. Now, in the day when we give
up ourselves to the Lord, we lay all that we have at
his feet ; and pass over all our rights and interests
to him; and our children among the rest. God
therefore takes it as a notorious invasion of his pre-
rogative, that his people should devote their chil-
dren to another god ; TVion hast tahen thy sons, and
thy daughters, whom thou hast born unto me, to cause
them to pass through the fire, Ezek. xvi. 20, 21.
(2.) AH God's other covenants, which he hatli
made with men, have taken in the seed of the cove-
nanters; which makes it highly probable, that the
covenant of grace should be so ordered. The cove-
nant of works was made with Adam, not only for ,
himself, but for his posterity ; for we all feel the sad
effects of his transgression. The covenant which
God made with Noah, was made with him and bis
seed after him, (Gen. ix. 9.) of which we have still
the comfortable experience. And the covenant of
grace is paralleled with that covenant, Isa. liv. 9.
The covenant of peculiarity made with Israel took
in their seed ; and therefore, at the solemnity of
entering into this covenant, express mention is made*
of the admission of their little ones, Deut xxix.
11 — 13. Though they were not capable of actual
covenanting, yet they came in the right of their
* The Israelites, throughout their generations, were undoubt-
edly under the Alnahamie, as well as the hlotaie, covenant ; the
former not having been disannulled by the latter, Gal. Hi. 17.
And indeed, on the former, all those hopes, which in fact obtained
amongst pious Israelites in after-ages, of the pardon of presump-
tuous sins on repentance, and of happiness beyond death, must
have been founded ; since for neither of the$e did the Sinai cove-
parents. And that coveinant, though (taken strictly)
no part of the covenant of grace, yet was a remark-
able type of it*
The covenant of priesthood made with Phinehas,
and the covenant of royalty made with David, in-
cluded their seed: and Christians are kings and
priests unto God.
(3.) The God of heaven hath, npon all occasions,
expressed a particular kindness for little children.
Nineveh was spared out of regard to the little chil-
dren it contained : and we scarcely find, in all the
gospel history, such an instance of the tender affec-
tion of the Lord Jesus, as in his reception of the little
ones who were brought to him ; whom he tooh up in
his arms, and blessed, Mark x. 13, 14.
3. It is certain that they were in covenant.
They were reckoned among those, to whom' per-
tained the adoption, and the glory, and the covenants,
and the promises:^ It doth not very evidently appear
in Scripture records, how the covenant was adminis-
tered in the first ages of the world ; but then it was
administered to families. Family religion was then
the face of religion : which puts it beyond reason-
able doubt, that children were within the covenant.
It is observable, that, in the patriarchal ages, pro-
fessors were called sons of God, (Gen. vi. 2.) sup-
posed to be the posterity of Seth as such. The
profession of religion was then entailed upon families :
a manifest indication of the covenant right of chil-
dren, and of the designed method of the adminis-
tration of the covenant, by propagating a profes-
sion.
The first clear manifestation of the covenant of
grace, is in the transactions between God and Abra-
ham, (Gen. xvii.) and it is very plain, that there
the seed of the covenanter was taken into covenant.
So it runs, (t;. 7, &c.) thee, and thy seed after thee;
and it is repeated with an observable emphasis, a
God to thee, and to thy seed after thee. To thy seed
after thee, for thy sake; as appears, (Deut. iv. 37.)
because he loved thy fathers, therefore he chose their
seed after them* Upon Abraham's believing consent
to the covenant, all his posterity was g^ciously
admitted into the bonds of the covenant. Ishroael
was therefore immediately circumcised as a child of
Abraham ; and Isaac afterwards : and so all the
seed of Abraham according to the flesh, to whom
pertained the adoption, was circumcised, as the seal
of that adoption, and that covenant.
That the covenant with Abraham (Gen. xvii.) was
not a covenant of works, the same with that made
with Adam in innocency, is too evident to require
nant make any provision. And the last verse of the passage
quoted above from Deut. xxix. plainly intimates, or rather asserts,
that the covenant there referred to, and into which Utile ones were
admitted, was the Abrabamic as well as the Mosaic. See Tow-
good's Baptism of Infants a reasonable Service, Intr. p. 5.
d Rom. ix. 4.
1164
A TREATISE ON BAPTISM.
proof; and that it was not the covenant of pecnli-
arity, hut a pure gospel covenant of grace, will
appear, if we consider,
(1.) That the grand article of this covenant is
that which comprehends the whole covenant of grace,
and all the riches of that covenant, viz. that God will
he a God to us ; which doth eminently include all
happiness. What can a soul need, or desire more,
than a special interest in God ? Even the glory and
happiness of heaven itself, (which is certainly con-
veyed by no other covenant than the covenant of
grace,) is thus set forth, (Rev. xxi. 3.) The Lord him-
self shall be their God,
(2.) That circumcision, the seal of this covenant,
is said to be the teal of the righteousness which is bjf
faith, (Rom. iv. 11.) which must necessarily be by
the covenant of grace.
(3.) That the blessing, of which the Gentiles are
made partakers, by being brought into the covenant
of grace, is called the blessing of Abraham, (Gal. iii.
14.) i. e. the blessing insured to Abraham and his
seed. Those who deny infants to be in this cove-
nant, deny them the blessing of Abraham ; (for he had
it to himself and his seed ;) and so, as much as in
them lies, cut them off from salvation : but it is well
that the unbelief of man doth not make the righte-
ousness of God of none effect.
(4.) That the covenant of grace, in the New-Tes-
tament revelation of it, is expressly distinguished,
not from the covenant made with Abraham, (for it
was the same with that,) but from the covenant which
God made with Israel, in the dag when he tooh them
by the hand to lead them out of Egypt, Heb. viii.
8 — 10. Now, that was the covenant of peculiarity ;
the Sinai covenant ; which Sinai covenant is, in like
manner, manifestly distinguished from the promise
made to Abraham, which the law, which came four
hundred and thirty years after, could not disannul,
Gal. iii. 17. compared v. 8. Now, we build the
covenant rights of infants upon the promise made
to Abraham, the father of the faithful.
(5.) If the covenant with Abraham was only the
covenant of peculiarity, and circumcision only a
seal of the promise of the land of Canaan, how came
it that all proselytes, of what nation soever, even the
strangers, were to be circumcised ; though not being
of any of the tribes, they had no part or lot in the
land of Canaan ? The extending the seal of cir-
cumcision to proselyted strangers, and to their seed,
Mas a plain indication, that the New-Testament ad-
ministration of the covenant of grace would reach,
not the covenanters only, but their seed. Now,
baptism comes in the room of circumcision, as ap-
pears by comparing Col. ii. 11, 12. and whatever is
objected against children's capacity, of being taken
into covenant by baptism, doth very much reflect
upon the wisdom of God, in taking them into the
same covenant by circumcision.
From all this it appears, that the covenant xt^
Abraham was a covenant of grace; and that tk
seed of believers were taken into that covenain.
and therefore, that the children of professing partzs*
were formerly in covenant with God. I am doh *&
show,
4. That it is therefore certain that they are stLJ
in covenant.
This brings the argument home: and, I thioL
may be made out without much difficalty. For.
1. This follows from what has been said oa tht
former head. If they were in covenant, unless r«i-
dence can be produced to prove their ejection, v*
ought to conclude, that they are still in co\eDa*:L
Our opponents call upon us to prove, by expre^
Scripture, that infants are in covenant: but cer-
tainly, having proved, even to demonstration, tk^
they were in covenant, it lies upon them to sbo*
where and when they were thrown oat of covenao:.
which they were never yet able to evince, no, not b?
the least footstep of a consequence. It is as cXsin
as the sun at noon-day, that the seed of believers k^
a right to the initiating seal of the covenant ; asd
how came they to lose that right ?
For the clearing of this consequence, it is to be
considered,
(1.) That the design of the New-Testament dis-
pensation was to enlarge, and not to straiten, tke
manifestations of divine grace; to make the door
wider, and not to make it narrower. Bat if the seed
of believers who were taken into covenant, and bad
a right to the initiating seal under the Old Testa-
ment, are now turned out of covenant, and deprived
of that right, the times of the law were more full of
grace than the times of the gospel ; which is absani.
Can it be imagined, that the Gentiles are, in resper:
of their children, in a worse state than they werr
under the law ? Then, if a Gentile was proselyted,
and taken into covenant, his seed was taken in with
him ; and is that privilege denied now ? Is the seed
of Abraham's faith in a worse condition tfaaQ Ibe
seed of Abraham*s flesh ?
(2.) That there needed not any express declara-
tion in the Scriptures concerning this. The not re-
pealing a law, is enough to satisfy us of the coDtioa-
ance of it. It was said in the Old-Testament reve-
lation of the covenant of grace, that God would be
a God to believers t and their seed. When or whert wai
this repealed ? The gospel being made known to the
Jews first, they knew well enough, by the tenor of
the covenant with Abraham, that their children were
to be taken in. What poor encouragement would
it have been for a Jew to turn Christian, if his chil-
dren, who before were in covenant, and were visible
church members, must, upon the father's becoming
a Christian, be (ipso facto) thrown out, and put to
stand upon the same uncomfortable level, and at
the same dismal distance from God, as the childrea
A TREATISE ON BAPTISM.
1165
heathens and infidels! A tender father would
ive saidy '* This is irery hard, and not agreeable to
tat comfortable prospect which the prophets, in the
ime of God, have so often given, of the days of the
lessiah, the enlargement of the church, the hrin^^
\g of the sons from far ^ and the daughters from the
'ids f>fthe earthy and the owning of the offspring as a
ied which the Lord hath blessed,*
(3.) It is worth observing, that the gospel church
s called the Israel of God, (Gal. vi. 16.) and the
OS pel covenant is said to be made with the house
f Israely and the house of Judah, (Heb. yiii. 8.)
nd those who had been aliens from the commonwealth
f Israely when effectually called to Christianity,
re said to be made nigh, Eph. ii. 12, 13. All which
ntimates, that, the same privileges, for substance,
vbich God's Israel had under the Old-Testament
iispensation, do now pertain to the gospel church,
^ow one special privilege which the Old-Testament
[srael had, was, that their infant seed was taken
nto covenant with God : which privilege must cer-
tainly remain to the New-Testament church, till there
ippearssome evidence of its being cancelled. It is
the apostle's inference from a long discourse, We are
Abraham's seed. Gal. iii. 29.
2. There is not only no evidence in the New Tes-
tament, of the repealing and vacating of this privi-
lege, but an abundant evidence of the confirmation
and continuation of it, in that remarkable scripture
so often pleaded for infant baptism, (4cts ii. 39.)
For the promise is to gou, and to your children. The
Jews had brought the blood of Christ upon them-
stives and their children: Now, said they, what shall
we do, who have thus entailed a curse upon our
posterity ? Why, repent, and ye shall have an en-
tailed promise. Peter is there inviting and encou-
raging the converted Jews to repent, and, by bap-
tism, to dedicate themselves to Christ Jesus, and so
to come under the evangelical dispensation of the
covenant of grace. The privileges of that covenant
are said to be, remission of sins, and the gift of the
Holy Ghost ; i. e. justification and sanctification ;
pardon of past sin, and grace to go and sin no more ;
which are the two principal and most inclusive
promises of the new covenant. Now this promise
is to gou, and to your children ; which doth as plainly
take in the seed of the covenanters, as the covenant
with Abraham did, / will be a God to thee, and to thy
seed. And the Jews, no doubt, understood it so ;
SQch a hint being enough to them who were brought
ap in the knowledge of the promise made unto the
fathers. It was as much as to say, '* For your en*
cooragement to come into covenant by baptism,
know, that it runs still as it did, to you, and to your
children: not only your own lives, but your chil-
dren's too, shall be put into the lease ; .so that if they
• Isalab Izl. o.
pay the rent, and do the service, they shall share
the benefit of it."
3. I do not see how else to understand those
scriptures which speak of the salvation of whole
families, upon the believing of the masters of those
families, but thus, that all their children are there-
upon brought into covenant, unless they are of age
to refuse, and do enter their dissent ; if so, their
blood be upon their own head ; but if infants, though
they be not of age to consent, yet not being of age
to dissent, their parents covenanting for them shall
be accepted as their act and deed.
Lydia's heart was opened, and she was baptized and
her household. Acts xvi. 15. The promise of salva-
tion made to the jailer was, that upon his believing,
his house should be saved ; (Acts xvi. 31.) Believe on
the Lord Jesus Christ (mrtwov;) do thou believe,
and thou shalt be saved, i. e. taken into a covenant of
salvation, and thy house: which, I think, may be
explained by what Christ said to Zaccheus upon
his believing, (Luke xix. 9.) This day is salvation
come to this Iwuse ; i. e. the covenant is externally
administered to the whole family ; as appears by the
following words, forasmuch as he also is the son of
Abraham, The coming of salvation to his house, is
grounded upon his relation to Abraham, and conse-
quently his interest in Abraham's covenant, / wUl
be a God to theCy and thy seed: which Christ hereby
intimates that he came to confirm and ratify, not to
disannul. Apply this to Paul's words to the jailer,
and the sense is plain ; Believe in Christ, and sal-
vation shall come to thy house : forasmuch as the
believing jailer also is a son of Abraham. See Rom.
iv. II, 12, 16. It is further observable in thisstofy
of the jailer, that Paul and Silas preached to all that
were in his house ; (v. 32.) probably many of them
not of his family ; (perhaps the prisoners ;) but the
expression is altered, when the writer comes to speak
of baptizing them, (v. 33.) where it is not said, that
all in his house were baptized, but he and all his ;
his little ones, no doubt, for the sake of their relation
to him ; and that straightway upon his believing.
What is added in the 34th verse, he rejoiced, believ-
ing in God with all his house, cannot be seriously
objected to this, by any who can read, and will ob-
serve the original; which is, he having believed in
God, rejoiced in (or through, or with) his whole house,*
Though, if we allow the believing to be spoken of his
whole house, it may only signify, that they were all
by baptism enrolled amongst visible believers ; and
so infants are. And w» read of the baptizing of
whole families, besides those of Lydia and the
jailer; and it is hard to imagine that there were no
infants in any of them. It is more reasonable to
suppose that there were, and that they were taken
into covenant with their parents. By all this it is
• HyaXKiamtro wawotiu wewt9*wu0t rm Oca*. He exulted, (SO the
Syriac,) and all the children of his house, io the fiiith of God.
1166
A TREATISE ON BAPTISM.
evident, that the cbildren of believing parents are
in covenant with God, and have a right to baptism,
the seal of that covenant.
It will not be amiss, before we proceed to another
argument, briefly to inquire into the reasons, why
God is pleased thus to take cbildren into covenant
with their parents ? And, doubtless, he doth this,
(1.) To magnify the riches of his grace as diffus-
ive of itself; conveyed, not as in a small vessel, the
waters of which will soon be spent, but as in a full
stream, which runs with continued supplies. The
covenant of grace is a river of pleoiuresJ Grace is
hereby glorified as free and preventing, i. e. grace ;
and here it appears, that the relation between us
and God is founded, not on our choice, but his ;
we love him, because ke first loved usS In the provi-
dential kingdom, it is mentioned as an especial in-
stance of the divine goodness,, that God takes care of
the young ones of his creatures, Ps. cxlvii. 9. So is
his love manifested in the kingdom of grace. Taking
children into covenant, is an encouraging instance of
the goodness of his nature, and his swiftness to show
mercy. David lays a peculiar emphasis upon this,
in his admiring acknowledgments of God's goodness
to him, (2 Sam. vii. 19.) Thou hast spoken concerning
thy servant's house, for a great ichile to come. Kind-
ness to the seed, for the parent's sake, is therefore
called, the kindness of God, 2 Sam. ix. 3. When the
covenant is so ordered, that the seed of the covenant-
ers is thus established for ever, though we should fail
in singing tJie mercies of the Lord, yet the heavens
themselves will praise his wonders, Ps. Ixxxix. 3, 4.
compare v. 1, 5.
•(2.) That the quickening influences of the second
Adam may bear some analogy, in the method of com-
munication, to the killing influences of the first
Adam. There is a death propagated, and entailed
upon our seed, by Adam's breach of the covenant of
works ; and therefore God would have some kind of
life (though not a life of grace, yet a life of privilege)
entailed upon our seed likewise, by the bringing in of
the better hope ; that so, within the visible church, the
remedy might be as extensive as the disease. By
native corruption, which we are all born in, sin is
lodged in the heart ; but by their native covenant
right, which the seed of believers are all bom to, the
sin-offering is laid at the door. (I refer to one pro-
bable reading of Gen. iv. 7.)
(3.) That the hearts of true believers may hereby
be comforted and encouraged in reference to their
seed. It is a great inducement to come into this
covenant, when it is thus entailed upon our children.
An estate, in fee, to a man and his heirs, is reck-
oned of more than twice the value of an estate for
life. Though a man cannot be certain that his heir
may not abuse or forfeit it, yet it is desirable to leave
it to him. This indeed is, in a manner, tlie obIt
sufficient gpnonnd that believers have to bmld thtti
faith upon, in reference to the salvation of ihctr chil-
dren dying in infancy ; which, to one who knows t&e
worth' of a soul, is no small thing.
(4.) That he might seek a godly seed^ (Hebr. as^
of God,) that his church might be built np ia s
seed of saints. Thus does God provide for a suc-
cession, by a timely taking bold of the rising gene
ration, and marking them for bis own, as bom within
the pale; that the promise may be made good to
Christ, (Ps. Ixxxix. 36.) His seed shall endmre f^
ever. A seed shall serve him, it shall be aecoumUd u
the Lord for a generation. It is in consideratios d
the deceitfulness of the human heart; (which if le^
at liberty, is very unapt to choose the good ;) and is
lead the young ones as they spring, by these ear)}
cords of love, into the bond of the covenant : that
this previous inducement may help to tarn the seal^
of the fluctuating, wavering son!, and so detennise
the choice on God*s side; which would be nock
more hazarded if it were left wholly to an adnh
choice. Infant baptism is intended to pave the war
to early piety. The profession of Christianitv is a
step towards the truth of it ; and may prevail to in-
troduce it ; as a plea with God to give as his grace.
and an argument with ourselves, to receive and sub-
mit to it However, Christ is hereby faononred ii
the world, and his name made great among ike natums.
This is one of the fortifications of Christ's kingdooL
by which it is secured from the gates of hell ; and
the design of the powers of darkness, to cut off tHe
line of succession, and wear out the saints, is frustrat-
ed. Thus, in times of general eorniption, doth God
preserve a tenth, which shall return, and shall be esin,
even the holy seed} Daring tiie prevalence of the
papal kingdom in the western church, though infyit
baptism was quite misgtounded, and baptism itself
almost lost, in the great corruptions which stained
its purity, yet, the preserving of the ashes, gave ri5e
to another phoenix. Thus, it is the will of God to
preserve the invisible church in the visible, as wheat
in the chaff; and as the power of godliness, at tk
first planting of the church, brought in the form, so
the form, in restoring the church, brings io the
power.
So much for the firat argument, which u the main
hinge ; and the consideration of this vrill serve {(nt
the confirmation of the rest ; which I shall therefore
but just touch upon.
Argument II. All who ought to be admitted Tisi-
ble church members, ordinarily, ought to be bap-
tized ; but the infants of professing parents ooght to
be admitted visible church members, and therefore,
ordinarily, they ought to be baptized.
That baptism is the door of admission info tk
f Ps xxxvi. s.
ff 1 John iv. 19.
h Mai. ii. 16.
1 Isa. vi. la
A TREATISE ON BAPTISM.
1167
ible church, was showed before ; toe are baptized
7 one body.^ That then which is to be proved, is,
t the seed of believers oaght to be admitted visi-
churcb members ; and this has been so frequent-
md so folly proved, that a hint or two on this
id may suffice.
.The seed of believers, by God's gracious ap-
ntment, under the Old Testament, were to be
nitted members of the visible church ; and that
icioas appointment has never yet been repealed ;
refore, they are to be admitted such still. It is
c, that the ceremonial institutions, which were
t the accidentals of the Jewish church, are abol-
ed, (they were a yoke,) but it is as true, that the
lentials remain ; though therefore the particular
ht of admission be changed, for a special reason,
accidental, it doth not therefore follow that infant
urch membership, which is an essential branch of
i constitution, is repealed. If infants be cut off
)m the body, it is either in judgment or in mercy :
t in judgment, for where did they, as infants,
mmit a forfeiture ? not in mercy, for it can neither
! a benefit to them, nor to their parents, nor to the
lurch in general. If then professing parents did
nnerly bear their children to the Lord, why do
ey not still ?
2. Our Master bath expressly told us, that of
:ch is the kingdom of God, (Mark x. 15.) i. e. the
sible church is the kingdom of God among men,
id infants belong to that kingdom. A short view
' the story will throw some light on the doctrine of
ifant baptism, and therefore we will turn aside a
ttle to consider it : and observe in it,
(1.) The faith of the parents, or other friends,
bo brought the children to Christ. They brought
ieir children — waUta, little children; Luke calls
lem ppi^fi — infants (the word is used concerning
esus in the manger). They brought them to Christ,
s the great Prophet, to receive his blessing ; not,
s many others, for the cure of bodily diseases, but
>r a spiritual blessing. It seems then, that infants
re capable of spiritual benefits by Christ : and it
( the greatest kindness their parents can do them,
) bring them to him by faith and prayer, to receive
)CDi. These infants were brought, that Christ
light touch them : though infants cannot take hold
f Christ, yet that doth not hinder, but that he may
ftke bold of them. Paul rednceth his interest in
'brist to this, (Phil. iii. 12.) For which I am appre-
fnded of Christ Jesus : and the best of those who
lave known God, must conclude with a rather are
nown of God. Infants have need of Christ, and
Christ hath supplies for infants, and therefore to
"^bom else should they be brought ? he hath the words
^/eternal life.
(2 ) The fault of the disciples in rebuking those
k 1 Cor. xu. IS, lai
who brought the children. It is Satan's policy to
keep children from Christ ; and he doth it, some*
times, under very plausible pretences. The disci-
ples thought it a reflection upon their Master, to
trouble him with such clients. We must not think
it strange, if we meet with rebukes in the way of
our duty : carnal reason, and a misguided zeal,
prevail, not only to keep many from coming to
Christ themselves, but to put them upon rebuking
and hindering others ; especially at their first dedi-
cation.
(3.) The favour of Christ to tliem. He was dis-
pleased with his disciples (iiyavaKTriot) ; he took it
very heinously, that they should thus misrepresent
him to the world as unkind to little ones ; and said.
Suffer the little children to come unto me, and forbid
them not. And the reason added is very consider-
able,/or of such is the kingdom of God; i. e. his king-
dom of grace, or the church (routnav) : not only of
those who are disposed as children, for then he
might have said the same of a lamb, or a dove, and
have ordered those to be brought unto him : the word
generally signifies not similitude, but identity ; nor
can anyone instance be found where it excludes the
person or thing mentioned. They that do (roumra)
such things, are worthy of death; (Rom. i. 32.) doth
not that include the things before mentioned ? The
argument then from this passage plainly stands thus :
the question was. Whether infants might be brought
to Christ to be blessed by him ? By all means, saith
Christ, for they are members of the church, and
therefore I am concerned to look after them : they
belong to the fold, and therefore the Shepherd of the
sheep will take care of them. And therefore, not
only in compliance with the believing desires of the
parents, and in compassion to the infants, but to give
a rule to his ministers in all generations of the
church, he took them in his arms, laid his hands upon
them, and blessed them. Thus did he outdo their
expectations, and give them more than they could
ask or think. It is true he did not baptise them,/or
Ae baptizednone ; (John iv. 2.) nor was baptism as yet
perfectly settled to be the door of admission ; but he
did that which was tantamount, he invited them to
him, encouraged the bringing of them, and signified
to his disciples (to whom the keys of the kingdom
of God were to be given) that they were members
of his kingdom : and accordingly conferred upon
them the blessings of that kingdom. And his giving
them the thing signified, may sufficiently justify his
ministers in giving the sign.
3. In other societies, the children of such as are
members are commonly looked upon as members.
Though a wise man doth not beget a wise man, yet
a free man begets a free man. The king of England
would give those small thanks, who should cut off
1168
A TREATISE ON BAPTISM.
all tbe children of the kingdom from being mem-
bers of the kingdom. Our law calls natural allegi-
ance, due by birth, alta ligeantia — high allegiance,
and he that oweth it is called, subditus natui — natu-
ral liege subject. And it is the privilege of the sub-
ject, as well as the prerogative of the king, that it
should be so. And shall it not be allowed in the
visible kingdom of Christ? By the Jewish law, if a
servant married and had children, all the children
born in the master's house were the master's, and
were taken under his protection, and interested in
provision of the family : though they were not as
yet capable of doing any service, yet they were part
of the master's possession. This law David applies
spiritually, (Ps. cxvi. 16.) O Lord, truly I am thy
iervant ; I am thy servant ^ and the son of thy hand-
maid ; born in thy house. And those consult neither
the honour of the master, nor the credit of the family,
nor the benefit of their children, who, though servants
in Christ's family themselves, will not let their chil-
dren be such.
To deny the church membership of the seed of be-
lievers, is to deny privileges to those who once had
them, and who have never forfeited them. It is, in
effect, to deliver their children to Satan, as members
of his visible kingdom ; for I know no mean be-
tween the kingdom of darkness and the kingdom of
light Give me leave then, as the infants' advocate,
to make their complaint in the words of David,
(1 Sam. xxvi. 19.) They have driven me out this day
from abiding in the inheritance of the Lord^ saying.
Go, serve other gods : and to present their petition
for a visible church membership, in the words of the
Reubenites and Gadites, (Josh. xxii. 24, 25.) For
fear lest, in time to come, your children might speak
unto our children, saying. What have you to do with the
Lord God of Israel? ye have no part in the Lord:
so shall your children make our children cease from
fearing the Lord, Therefore, according to the war-
rant of the written word, we maintain baptism, as a
sign' of the church membership of our infants ; that
it may be a witness for our generations after us, that
they may do the service of the Lord, and might not be
cut off from following after him. For, whatsoever
those who are otherwise minded uncharitably sug-
gest, the Lord God of gods, the Lord God of gods, he
knoweth, and Israel he shall know, that it is not in re-
bellion, nor transgression against the Lord. We de-
sire to express as great a jealousy as they can do for
the institutions of Christ, and are as fearful of going
a step without a warrant.
Several other scriptural arguments have been un-
deniably urged, to prove the church membership of
infants ; but what was said to prove their covenant
right, and to show the reasons of it, serve indifferently
to this ; for the visible church, and the external ad-
ministration of the covenant, are of eqaal latitadf
and extent. Grant me, that infants are of that mr-
ble body, or society, to which pertaineth the mdeptim.
and the glory, and the covenant, &c. in the same »ea$*'
in which these pertained to the Jews of old, aad t^
their seed ; and I desire no more. That is their
covenant right, and their church membership, which
entitleth them to baptism.
Argument III. If the infants of believing parestsj
are in some sense holy, they have a right to tbe or-
dinance of baptism ; but it is certain, that thej ire
in some sense holy, and therefore have a right to be
baptized. There is a twofold holiness ;
1. Inherent holiness, or sanctification of tk
Spirit : and who dares say, that infants are not ca-
pable even of this? He that saith infants cann<ii fe
sanctified, doth, in effect, say, that they cannot be
saved ; (for without holiness no man can see tbfl
Lord ;) and he that can say this must be * « ktM-
hearted father: and if they may be internally sacf-
tified, who can forbid water, thai those should lutf ^i
baptized, who have received the Holy Ghost as well cil
we ? Those who baptize only adults, cannot be cer-l
tain that all they baptize are inherently holy ; naj, it
appears that many of them are not so. There is also.
2. A federal holiness ; and this is that which wk
plead for. It is very true, that inherent holiness :>
not propagated, (we are all by nature ekildm f
wrath,) but that doth not hinder the propagatios
of federal holiness* The children of believers, nis
true, are bom polluted, but it doth not therefore
follow, that they are not born privileged. David
acknowledgeth the corruption which his mother hon
him in, and yet pleads the privilege she bore him £?,
(Ps. cxvi. 16.) Thy servant, the son of thine handmeul;
and again, (Ps. IxxxvL 16.) Save the son of tht
handffiaid.
To prove this federal holiness, two Scriptures are
chiefly insisted upon ; viz. Rom. xi. 16, 17. If ike
first-fruits be holy, the lump is also holy ; and iftk
root be holy, so are the branches ; and if some of the
branches were broken off, and thou being a wild o/trr,
wert grafted in, &c. That children are hrancba of
their parents none will deny ; that inherent hoiiDcss
is not communicated to the branches, is certaio ; it
must therefore be meant of a federal holiness ; which
is explained by being grafted into the good oliTe-
tree, i. e. the visible church : the fatness of this olive-
tree is the external privileges of church membership:
a fatness which some did partake of, who were then
broken off. The other passage is, I Cor. vii. 14. Eht
were your children unclean, but now are they holy. Un-
clean, means upon a level with the seed of tbe Gen-
tiles : so unclean is used. Acts x. 28» The children of
parents, one or both of whom are believers, are
not to be looked upon as thus unclean, hutkelj/;
• DtiniB pater ufkntium.
A TREATISE ON BAPTISM.
1169
i. e. separated and set apart for God; federally
holy.
Argument IV. If the infants of believing parents
are disciples, they are to be baptized ; bat they are
disciples, and therefore to be baptized.
1. They are disciples; for they are intended for
learning. If you send little children to school who
can learn little or nothing, you do it that they may
be ready to be taught, as soon as they are capable.
If our Lord Jesus has cast little children out of his
school, wherefore doth he appoint his ministers to
teach them, and express so particular a care to
have the lambs fed f
2. Circumcision was a yoke upon cAt/dren particu-
larly, yet that is called a yoke upon the necks of the
disciples. Acts xy. 1, 10. therefore children are
disciples.
3. They who are so to be received in Christ's
name, as that Christ himself is received in them,
are to be reckoned the disciples of Christ ; but the
infants of believers are so to be received. See Mark
ix. 37. Matt, xviii. 5. compared with Matt. x. 42.
Luke ix. 48. They are said to belong to Christ,
and must be received as such *. as children, they can
only be received as creatures, but as the children of
professing parents, they may be received in Christ's
name ; as belonging to Christ, i. e. as disciples.
Argument V. If it is the duty of all Christian
parents solemnly to engage, dedicate, and give up
their children to God in covenant, whereby those
children are obliged to be to God a people, then they
ought to do it by baptism, which is the engaging
sign ; but it is the duty of all Christian parents thus
to engage their children to God, and therefore they
ought to baptize them.
1. It is the duty of Christian parents to engage
their children to God in covenant This hath been
the practice of God's covenanting people, (Deut.
xxix. 11.) Your little ones stand here to enter into co-
venant with the Lord,
(I.) Parents may oblige their children to that
which is good. God, as the spring and fountain of
our being, may and doth oblige us in a way of so-
vereignty ; and parents, as the natural instruments
of our being, are therefore empowered to oblige us
in a way of subordinate agency. If not to enlarge
the obligation, (though Jonadah the son of Rechab^
did that, and his seed are commended for their ob-
servance of his charge,) yet to strengthen and con-
firm it. The law of God allowed such power to a
father as to disannul a vow made by his daughter
in his house, though she were come to years of un-
derstanding. Much more is it in the power of pa-
rents, to oblige their children in infancy to that
which is plain and undisputed duty. Hannah was
accepted in devoting her son to the Lord as a Naza-
rite from the womb, (1 Sam. i. 11.) nor was it ever
questioned whether she might do it or not. What-
ever was the matter of Jephtha's vow, his daughter
never disputed his power over her. And human
authorities, that speak of this parental power as con-
sonant to the law of nature, might easily be produced,
if it were material. The common law and custom
of our nation, as well as of all other civilized nations,
doth abundantly evince it It is past dispute, that
as far as a child hath any thing by descent from his
father, the father Jiath power to determine the dis-
posal of it, in a lawful way, (especially to pay debts,)
and to bind his child accordingly. We derive our
beings by descent from our parents, who may there-
fore doubtless determine the disposal of them for
God, and communicate them to us charged with that
great debt of duty which we owe to the sovereign
Lord. The case is much strengthened, if the obli-
gation be built upon a contract confessedly in favour
of the child, and gp'eatly to his advantage ; which is
the case here. Such an obligation implying, by way
of penalty, in case of an after-refusal, a forfeiture
of the privileges so contracted for. Our children
are parts of ourselves, more ours than any thing we
have in the world : not ours to be alienated from
God, (nothing is so ours,) but to be devoted and
given up to him. If it be in the power of parents to
prejudice their children, by their breach of covenant,
(for God visits the iniquities of the fathers upon the
children,) may they not have a power to benefit their
children by an adherence to the covenant ?
(2.) If they may thus oblige their children to that
which is good, certainly they ought to do it. When
we give up ourselves to God, we ought to give up
all that we have to him, to be devoted to him accord-
ing to its capacity. Those who say, they give them-
selves to God, but will not give him their children,
heep bach part of the price. They ought, especially,
to dedicate them, as a testimony of their sincerity in
the dedication of themselves, and as a means to in-
duce their children to be his. Those who are in truth
the Lord's, will lay out all their power and interest
for him ; and what greater power and interest can
there be, than that of parents in, and over, their
children ?
2. If this must be done, can it be done in any bet-
ter way than by baptism ; which is instituted to be
the mutual engaging sign, and the seal of a covenant
between God and man ? Under the law, whatever
was devoted to God, was to be disposed of, accord-
ing as it was capable, in such a way as might tend
roost to the honour of God, and best answer the ends
of the dedication. To this purpose is the law ; (Deut.
xxvii.) and though this law be not now in force^^the
reason of it remains : God is as jealous of his honour
as ever. Now the children of believers, notwith-
1 Jer. zsxv. 18, lOi
4 V
1170
A TREATISE ON BAPTISM.
standing their infancy, are capable of receiving the
privileges of the covenant ; (are capable of visible
church membership ;) and therefore are to be dedi-
cated to God by baptism, the seal of the covenant,
and the instituted sign of admission into the visible
church. And to say that our children are to be
dedicated to God, no otherwise than our houses,
and estates, and callings, are to be dedicated to him,
when really they are capable of a higher dedication,
is to wrong both ourselves and our children ; and to
derogate from the honour of our Master, who would
have every thing that is given to him brought as
near to him as may be.
Argument VI. If it be the will and command
of the Lord Jesus, that all nations should be dis-
ci pled by baptism ; and children, though a part of
all nations, are not excepted, then children are to
be discipled by baptism : I say, discipled by baptism,
for that is plainly intended by the words of the in-
stitution. Matt, xxviii. 19. naBtinvaart jSatrrt^ovrcc —
admit them disciples by baptizing them, as was showed
before. The command is to disciple them ; baptiz-
ing them is the mode of executing that command.
As if a general should say. Enlist soldiers, giving
them my colours; (or any like sign ;) giving them the
colours would be interpreted, enlisting them. So,
disciple them, baptizing them, doth not note two dis-
tinct acts, but the body and soul of the same act ;
as granting land by sealing a deed, or giving livery
and seisin, I have said before, that baptism doth
not give the title, but recognize it, and complete
that church membership which before was imper-
fect.
And all nations are to be so discipled. Hitherto,
the nation of the Jews only had been discipled, by
circumcision ; but now, the partition-wall is taken
down, and all nations are to be in like manner dis-
cipled, by the New-Testament ordinance of initi-
ation ; i. e. all consenting nations. If any commu-
nities or individuals refused, the apostles were to
shake off the dust of their feet against them, as
having no lot or part in the matter.
And sorely infants are a part of nations ; and in
the discipling of nations, not a dissenting part, but
a consenting, by those who are the trustees of their
wills. And our Lord hath not excepted them.
There is not the least word in the commission, or
any where else in the whole Bible, which implies
the exclusion of infants from visible discipleship,
when their parents became visible disciples. And,
for my part, I dare not except where Christ hath not
excepted ; especially where the exception would
tend so much to the dishonour of Christ, the strait-
ening of the church, the discomfort of the saints,
and contradict the clear light of so many other scrip-
tures. I dare not exclude any, who do not exclude
themselves, nor are excluded by those, who have a
natural interest in them, and power over them.
In this magna eharia, therefore, we leave Hie cam
of infants fully vindicated ; and are willing to stai
or fall by this commission. Many other argumes
might have been insisted upon ; particalarlv ti
doctrine and practice of the primitive c:barcli ; bi
this shall suffice.
I should next have proceeded to answer tbe ol
jections of the antipedobaptists ; but that hath bet
so folly done by others, and in a great measnre d«
in the defence of the foregoing argaments, that
shall be brief in it.
Object. I. It is objected that infants* are k
capable of the ends of baptism, having neither ub
derstanding nor faith. To this I answer,
(1.) That they have as much understanding &
the children of the Jews had, who were circomci$«i
and therein received the seal, both of jusiifieatw^
(Rom. iv. 11.) and of sanctifieation, (Deot. xxx.l
and baptism is no more. (2.) That there are mi£i
ends of baptism of which children are capable,
though not of all till they come to some use of ux-
son. Infants are capable of being admitted sobjerts
into Christ's visible kingdom, which is the pHm&n
intention of baptism. A lease, or covenant, betvc«e
a landlord and a tenant, may be of ose to a chikL
though he understands it not ; nay though, wfaco Le
grows up, he may, perhaps, forfeit the benefit of it.
(3.) Parents may, and mnst, herein transact for tbcir
children; being appointed by nature their agenti
and having a power to oblige them in other thiiip^
and therefore much more in this, which is not odK
the duty, but the privilege, of their children. Nor
is there any danger, that the guilt of coveDui-
breaking should lie at the parent's door, in case ef
the apostasy of the children, because the parenti'
promise not to do the duty themselves, hot eopgr'
their children to do it ; and only oblige themselnfl
to contribute their best endeavours thereunto. I
Object. II. It is objected, that infant baptiai
doth more hurt than good. But certainly,
(1.) What hurt it doth is only through the igM"
ranee or corruption of those who abuse it. Tbo
it may be true, that many carnal people are streo
ened in their delusions by their infant baptism, it
well if it be not as true, that many are, in like qui
ner, hardened by being rebaptized; for it is too plai
that they are not all saints indeed. While oo
other hand, (2.) There are many humble serioof
Christians, who can experimentally speak of tU
benefits of it. Its many practical uses will be siiomi
hereafter. For my own part, I .cannot but take tbif
occasion to express my gratitude to God for ray iiH
fant baptism, not only as it was an early admissi'
into the visible body of Christ, but as it fomisb
my pious parents with a good argument (and I tre^t
through grace, a prevailing argument) for an rariy
dedication of my own self to God in my childhood.
If God has wrought any gooil work upon my soolJ
A TREATISE ON BAPTISM.
1171
lesire, with hamble thankfuloeas, to acknowledge
he moral influence of my infant baptism upon it.
Object. III. We have no precept, (say they,) nor
trecedent, in all the New Testament, for infant bap-
ism.
Though we have already shown considerable foot-
teps of it in the New Testament, yet, in answer to
his objection, we further add, (I.) It is sufficient
hat the essentials of an ordinance be clearly insti-
uted, though the circumstantials, or accidentals, be
lot. Christ instituted the Lord's supper, but we
lave neither precept nor precedent for admitting
fromen to it Our opponents say, that the practice
>f baptizing actual believers only, is more agreeable
lo the practice of Christ and the apostles ; I say, that
the practice of admitting men only, to the Lord's
supper, is more agreeable to the practice of Christ
and the apostles ; and let the consequents stand or
fall together. The substance of the ordinance of
baptism is clearly instituted by Christ for the ad-
mission of visible church members, and it is left to
us to infer the application of it to all those who have
a right to visible church membership ; which it is
undeniably proved that infants have. (2.) Sup-
posing that we cannot show any precept, or prece-
dent, in the Vfew Testament, for baptizing the in-
fant seed of Christians, neither can the anabaptists
show one word of precept, or precedent, for baptiz-
ing the child of any one Christian at years of discre-
tion, in all the New Testament. I challenge them
all to produce any one instance of the deferring of
the baptism of any believer's child to years of dis-
cretion. Now the lawyers have a rule, that an ettop'
pel againit an estoppel $ets the matter at large. We
have no such clear direction, as some may think
there should have been, what to do with the seed of
believers ; and if the dispute be drawn in the New
Testament, I knowiiot whither to appeal more pro-
perly than to the Old ; where we find such abundant
evidence of the church membership of the infant
seed of believers, and of their title to the ordinance
of initiation, while we do not find a word in all the
New Testament which deprives them of either, (but
a great deal in affirmance thereof,) that we conclude
(blessed be God, abundantly to our satisfaction) that
they still remain in full force and virtue.
CHAPTER III.
THE NECESSITY AND EFFICACY OF BAPTISM.
Having inquired what baptism is, and to whom it
IS to be administered, our next inquiry must be,
what stress is to be laid upon it ? And here we have
need to walk circumspectly, for fear of mistakes, on
^lie right hand, and on the left What I have to say
4 r 2
on this head shall be reduced to the following ques-
tions:
Quest. I. Whether baptism be necessary to sal-
vation ?
In answer to which, we must have recourse to th^
known distinctions of (necetsitas pracepti) what is
necessary because commanded, and (necessitat me-
dii) what is necessary as a mean ; and also (necet-
sitae hypothetica) conditional necessity, and (neces"
sitas absoluta) absolute necessity. And so it seems
that baptism is, conditionally^ a necessary duty ; but
not, ahsolntely, a necessary mean. We have adver-
saries to deal with on both hands ; some, who are so
far from thinking it a necessary mean, that they deny
it to be a necessary duty ; (so, many of the Socinians ;)
and others, who not only plead for it as a necessary
dutyj but assert it to be necessary as a mean of salva-
tion : (so tlic papists:) and the truth seems to be be-
tween them.
1. The necessity of water baptism, as a continuing
duty, is proved,
(1.) From the will and command of the Lord Je-
sus ; Go anddisciple allnations, baptizing them: which
was intended to be a warrant, not only to the apos-
tles, in planting the church, but to all ministers, in
all following ages; as the promise annexed doth
abundantly prove, Lo, I am with you always, even to
the end of the world. The ordinance of the Lord's
supper is expressly said to continue till Christ's
coming, i. e. till the end of time, (1 Cor. xi. 26.) and
no reason can be given, why baptism should not run
parallel with it, since they are both signs and seals
of the same grace. Nor did the pouring out of the
Spirit on the day of Pentecost, supersede external
ordinances, but rather lead to them ; for having re-
ceived the Holy Ghost, is assigned as the reason why
water baptism should not be forbidden to Cornelius
and his friends ; (Acts x. 47.) and though the apostles
are bidden to go into all nations and baptize, they
went not into any of the nations till after the Spirit
was poured out
(2.) From the continuance of circumcision in the
Old-Testament church : which was instituted not
only for the founding of that church, but to be ob-
served tn their generations. Gen. xvii. 9, 10. As
therefore circumcision continued a standing ordi-
nance in the Old-Testament church till the first
coming of Christ, by a parity of reason, baptism,
which comes in the room of it, is to continue a
standing ordinance in the New-Testament church
till the second coming of Christ.
(3.) From the continuance of the end intended in
this institution. It was instituted to be the door of
admission into the visible church : and without some
such door, either all must be shut out, or all must be
taken in : either of which would be absurd ; for the
church is a society distinct from the world, and the
God of the church is a God of order, and not confusion.
1172
A TREATISE ON BAPTISM.
Tboagh the children of believing parents have, by
their birth, a remote charch membership, and cove-
nant right, yet it is requisite for the preserving of
order in the church, that there should be a solemn
recognition of that right, and some visible token of
admission. As in the case of converted heathens ;
though, upon their believing, they have a right to
the privileges of the covenant before baptism, (for
baptism doth not confer a right, but only recognize
it,) yet it was the will of Christ that they should be
solemnly admitted by baptism, for the honour of the
church as a distinct society. Thus, in the ordinance
of marriage, (an ordinance common to the whole
world,) the mutual declared consent of both parties,
is the essence of the marriage, yet, for order's sake,
all civilized nations have enjoined a solemnity of
investiture.
(4.) From the continuance of the benefits confer-
red, and the obligations imposed, by baptism : which
are such as pertain, not only to those who are con-
verted from heathenism to Christianity, but to those
also who are bom of Christian parents. We are all
concerned to put an Chrut, and to have communion
with Christ in his death ; we all need the remission of
sins, and the sanetification of the Spirit, and eternal
life ; so that while we are expecting these privileges,
and taking upon ourselves these engagements, it is
fit that both should be done, in that ordinance, which
was appointed to signify and seal both the one and
the other. The church musthe sanetijied and cleansed
with the washing of water, by the word, till it is pre-
sented a glorious church, Eph. ▼. 26, 27.
And this may be of use to rectify the mistake of
some well-meaning people, who, having been un-
happily defrauded of the privilege of baptism in their
infancy, when grown up, do themselves neglect it ;
thinking it sufficient, that they do that which is in-
tended by baptism, though they do it not in that
way. Such would do well to consider, what a slight
they put upon the law of Christ. It would be thought
too harsh, should we, in this, parallel baptism to cir-
cumcision, which had so severe a sentence annexed
to the law which required it, (Gen. xvii. 14.) The vn-
circumdsed man-child, (i. e. when he is come to years
of discretion,) whose flesh of his foreskin is not circum-
cised, (not only through the neglect of his parents,
when he was an infant, but by his own, when grown
up,) tliat soul shall be cut off from his people ; he hath
broken my covenant.
2. Baptism is not simply and absolutely necessary
as a mean. This is the popish extreme. But, as in
doctrine, so in worship, the middle way is the yood
old way, the good safe way.
When we speak of baptism as a mean, and the
necessity of it as such, we must distinguish between
• St quit diserit bttpiumMm Uberontm nUy CMoe §it noit nec0t$arium ad
Malutem,J anathtmatit; which the lYent catechism explains to be
such a necessity ,n/ nUiprr grathm haptUmi Deo rena»cantHr,( hominet^ )
external and internal means. Internal meai^ vt
such as have so necessary a connexion witk tk
end, as that the end cannot be obtained vritfaoct
them. Such are faith, repentance, and jnstiiieatiofl ;
means of salvation absolutely neceasary ; so tkat
salvation is never without them as tbc means, tsx
they without salvation as the end. Bat exteno)
means are not thus connected with the end, bat obIj
subservient to it, by God's ordination. Not so, bit
that the end may sometimes be obtained without
them, and they may often miss of the end : and a-
cramen ts are such means of salvation. The CoaB>
cil of Trent denounceth a corse against those wte
say, that baptism is not absolutely necessary to sal-
vation.* But that it is not thus necessary, is fall^
proved by the following arguments :
(1.) God is a free agent in dispensing his gra&.
he begets of his own will; which doth not depen:
upon the will of the parent, so as to be fnistrat^ bf
his neglecting to baptiase bis child.
(2.) Circumcision, under the Old Testament, wss
not absolutely necessary to salvation ; therefore bap-
tism is not under the New : for then, the conditios
of Christians would, in this respect, be harder thai
that of the Jews. God appointed cirenmcision te
be administer^ on the eighth day, and not befort;
and certainly it would have been very hard opoa
children to have deferred it so long, if it had bees
necessary to salvation. David's child died on (ke
seventh day, consequently ancircnmcised, and jd
he comforts himself with the hope of its salvatiom
(2 Sam. xii. 23.) / shall go to him, but ke shall net
return to me. Yea, all the children of Israel wcit
forty years together in the wilderness without oir-
cumcision, which it is hard to suppose was dam-
ning to those who were bom and died daring thai
time. The threatening. Gen. xvii. 14. is against the
wilful neglect, and not the involantary privation.
(3.) If baptism were thus absolutely necessary, aa-
baptized children would perish eternally, without
any fault of their own ; and so the child would bear
the personal iniquities of the father: which bcoo-
trary to Ezek. xviii. 20.
(4.) Our Saviour doth plainly put a difference be-
tween the necessity of faith, and the necessity of
baptism, to salvation, Mark xvi. 16. He iAtU belitftti
and is baptized, shall be saved ; but he doth not saj,
he that believeth not, and is not baptized^ shall be
damned, but only, he that believeth not shall be
damned ; for faith is the internal, baptism but the
external, mean.
(5.) The infants of believing parents hare an inter-
est in the promises of God, which is the thing sigoi-
fied by baptism ; and can it be imagined, that the?
should be shut out of heaven for want of the sign *
Iff tempitermm mumom, et interihm, a pareutibut, $nejtdde$, the ii^
deln tint, procreantmr.
A TREATISE ON BAPTISM.
1173
To suggest such a thing, is not only very unchari-
table in itself, but, we think, reflects dishonour upon
Christ ; the goodness of his nature, the grace of his
covenant, and the constitution of his kingdom ; and
must needs be very uncomfortable to Christian pa-
rents. When God hath said, that he will be a God
to believers, and to their seed, the neglect of man,
much less the wise providence of God, shall not
make the promise of no effect.
Quest. II. What effect hath baptism upon bap-
tized infants, and how doth it operate ?
The anabaptists say, it hath none at all, and there-
fore argue, to what purpose is this waste ? Their ex-
ceptions have been answered before. The papists
assert, that sacraments confer grace, (ex opere ope-
rato,) by virtue of the sacramental action itself: but
as to baptism, it is expressly said, that it doth not
save us, as it is the putting away of the filth of the
fieeh, (which is the sacramental action,) but the an-
stoer of a good conscience, (1 Pet. iii. 21.) and there
we leave the question. And others, even many pro-
testants, have said, that the sacrament of baptism
doth as an instrumental, efficient cause, confer, and
effect, the grace of actual regeneration ; so that the
infant baptized is freed, not only from the guilt, but
the dominion of sin, and the Spirit of grace is given,
as the seed, whence the future acts of grace and
holiness, watered by the word, may, in time, spring
forth. Thus, the church of England concludes con-
cerning every baptized child, that it is regenerated,
and born again, - In opposition to which Mr. Baxter
pleads, " That baptism was not instituted to be a
seal of the absolute promise of the first special g^ce,
/ will give them a new heart, but to be a seal of the
covenant properly so called, wherein God engageth
himself, conditionally, to be our God, to save us,
and we engage ourselves to be his people, to serve
him, and so to perform the said condition ; and if
not to be a seal of the absolute covenant, then not
to be an instrument of conveying the grace of that
covenant, but a mean of conveying the good pro-
mised in the conditional covenant, according to the
capacity of the subject: and therefore it seals, to
the infants of believers, the promise of salvation,
so as to be a mean of conferring the benefit of salva-
tion upon them, not as a physical, or hyperphysical,
instrument, but only as a moral instrument ; by seal-
ing, and so conveying, a legal right, which is after-
wards improvable, as a mean of working a real
change upon the souls of those who have faith, and
the use of reason." What I have to say on this head is,
I. As to the relative influence of baptism, I look
upon it to be the door of admission into the visible
church ; so that all who are duly baptized, are there-
by admitted visible church members, and (to borrow
the Hebrew phrase before mentioned) gathered iin-
dar the wings of the Divine Majesty ; and the new
covenant being externally administered in the visi-
ble church, it is conditionally sealed to all who are
baptized (and particularly to the seed of believers)
upon the parents' faith : the parents' will being ac-
cepted for the child's, and the parents' present con-
sent and dedication, laying an obligation upon the
child for the future.
This then is the efficacy of baptism ; it is putting
the child's name into the gospel grant ; and thus is
a sealing ordinance, and a binding ordinance. The
child's actual faith, and repentance, and obedience,
are thereby made (to speak in the lawyers' language)
dehita in pressenti, solvenda in futuro, debts then in-
curred, to be paid at a future time. And surely this
is abundantly sufficient, to invite and encourage
parents to dedicate their children to God in bap-
tism. For if this be true, (as it certainly is,) it is not
(that nudumsignum) that empty childish thing, which
the antipedobaptists love to call it.
2. As to the real influence of baptism, we cannot
be so clear ; nor need we. As far as the parents are
concerned, we are sure, that the children are not
so regenerated, as not to need good instructions,
when they become capable of them, and yet are so
regenerated, that if they die in infancy, parents may
take comfort from their baptism in reference to their
salvation : and as to the children, when they grow
up, we are sure, that tlieir baptismal regeneration,
without something more, is not sufficient to bring
them to heaven : and yet it may be urged, (as I said
before,) in praying to God to give them grace, and
in persuading them to submit to it.
CHAPTER IV.
OF THE CIRCUMSTANCES OF THE ADMINISTRATION OF
BAPTISM.
Baptism, as a sacrament, consists of a sign, and
the thing signified by it. Our inquiries now must
be about the sign, and the administration of that ; in
which several things claim a brief consideration : viz.
I. Concerning the manner of administering, or
applying water, to the person baptized.
And about this the enemy hath sowed tares ; hath
raised a great dispute, whether it must necessarily
be done by immersion, i. e. by dipping the person all
over in water : and there are those, who make this
mode of applying water, of the very essence of the
ordinance, and, with much bitterness, condemn
those, who have so much of the spirit of the gospel,
as not to impose, and make necessary, what Christ
hath not made so ; and who, if water be but solemnly
applied, reckon it altogether indifferent, whether it
be by infusion, inspcrsion, or immersion. Let us,
1. Examine a little the strength of their cause, of
which they are so confident. And,
1174
A TREATISE ON BAPTISM.
1. Tbey plead that the word /Sarri^w (from fiaimi)
signifies only to immerse, or dip into water; and
recourse is had to the Greek Lexicons in proof of
this ; bat to little purpose, as the best Lexicons ren-
der it, to wash in general, as well as to wash by
plunging, or dipping: and we really think, that
when Christ saith, Baptize^ he me^ins no more than
wash with water. Bat, not to trouble ourselves with
searching the sense of the word in other Greek
authors, we Will inquire into the sense of it in the
New Testament, and hope our opponents will not
refuse to join issue with us in the inquiry. Heb. ix.
10. we read of divei's washings; (^ca^potc PaTmaiiotc —
ditfei's baptisms ;) he instanceth in the water of puri-
fication, verse 13. the ashes of an heifer sprinhling
tfie unclean : compare the two, and it appears, that
that is a true baptism, or washing, which is by
sprinkling.* .
Luke xi. 38. the Pharisees wondered that our
Lord had not first washed, {on a rpurov ifiawnoOt —
that he was not first baptized^) not that he was not
plunged all over in water, but that be did not wash
his hands. Compare Mark vii. 2, 3, 6. It seems
then, that the washing of the hands may be the bap-
tizing of the man : and why not the washing of the
face. Nay, it should seem that the usual way of
washing even the hands, among the Jews, was not
by dipping them into water, but by having water
poured upon them : for Elisha's ministering to Elijah
is thus described, he poured water upon the hands of
Elijah, 2 Kings iii. ll.f
Mark vii. 4. among the superstitious washings or
baptisms (as they are called) of the Pharisees, we
read of the baptism (i. e. washing) of tables, or
rather beds, or couches, as the word (kXivuv) pro-
perly signifies ; and was it likely, that beds or couches,
or even tables, should often be washed by plunging
them into water? Surely it was done by sprinkling,
or pouring, water upon them.
Rev. xix. 13. we meet with ipariov (itfiapptvov—^
garment baptized with blood, i. e. stained or tinged
with blood ; and that by sprinkling, as appears by
comparing the parallel passage, Isa. Ixiii. 3. Their
blood shall be sprinhled upon my garment, and so will
I stain all my raiment. If the word then, so often,
or indeed any where, signifies washing by sprinkling,
or pouring on of water, as it certainly doth, the
argument for immersion, from the signification of
the word, falls to the ground.
2. They assert, that Jesus Christ, and others in
Scripture, were baptized by immersion ; and there-
fore that any other mode of baptizing is not only
unlawful, but renders the baptism null and void.
To which we answer,
• Daniel i v. 30. Hii body »at wet with the dem of heeren, the LXX
render, Kat ano t« dpvot m upow TO cttfia avrtt tfia^n-~his bodf was
baptized with the dew of heaven.
t This mode of washiLg the hands, ts still in daily use amongst
(I.) Supposing that Christ, and others in Scny
ture times, were baptized by immersion, yet it dotk
not therefore follow, that that mode is still iadis.
pensably necessary to the esie oce of the ordinance.
Christ often preached sitting ; is it therefore unhv-
ful for ministers to preach standing? But that vlitc^
is more -considerable is, that bathing was Tery mod
in use in those times and places, especially amooi
those who were under the ceremonial law ; and vkik
this was an ordinary way of washing, to which all
persons were accustomed, perhaps it was the fitter
to be used in baptism, where washing is the sipi.
But with us it is far otherwise : bathing is a tkic;
seldom used ; and therefore, as In the Lord's supper,
not the posture of recumbency, which oar Lord used,
(according to the custom of the conntry,) but oar
own ordinary table gesture, is the roost proper ; w
in baptism, not dipping, which was then an ordi-
nary way of washing, but sprinkling or ponrios
water, which is now the usual way of oar daih
washing, is most proper. For the sign, in both ortlf-
nances, is taken from a common action, and tk
more like it is to that common action, the better,
and the more instructive. But,
(2.) There is no such convincing evidencr froD
Scripture, that Christ and others were baptised by
dipping, as (supposing the obligation of the patttn;
may justly be required to prove it essential to the
ordinance.
As to the baptism of Christ, it is far from certaio
that it was by immersion. John indeed is said to
have baptized cy vian — in water, but so is Christ
said to baptize cy srvfK. Doth that mean in fat*
no, with fire. The preposition cy freqaently si^^ai-
fies with. See Rev. xix. 21. tv po^i^ia — tri/A tk
sword.
Again, it is urged, that Jesus was baptized i^
lopSaviiv — into Jordan. But the preposition (fcc) often
signifies at, as well as tn, or into, HowcTcr, it docs
not certainly express plunging in the water: the,T
then went bare-legged, and therefore might readih
go into the water and be washed, without being
dipped all over.
Moreover, Christ is said, after his baptism, to go
out of the water. Matt. iil. 16. and Mark i. 10. bat
it is remarkable, that in both places the original is
not iff vSaroc — out of the water, but awo r« v&iroc
from the water ; i. e. he came up the ascent from the
river : though indeed, had he been only ankle detp,
and not plunged, he might have been said to hafc
come out of the water.
And once more, John chose a place to baptize io.
where there was much water, John iii. 23. but the
words are, viara roXXa — many waters, i. e. manr
the Hindoos, many of whose customs are of great antiqoitj, and
bear a strfkins^ resemblance to those of the ancient Jews. Sr(
Mrs. Kindersleys Letters from the East Indies, Na Izii and Ixn
A TREATISE ON BAPTISM.
1176
streams; therefore probably sVallow, linfit for plaog-
ing : and accordingly travellers find the river Enon
only a small brook, which a man* may step over.
And as to others, whose baptism we read of, I find
none, except the eunuch, of whose immersion there
is any apparent probability. Several were baptized
in private houses; as Paul, and the jailer, and his
family; the latter in the night; and it is very
unlikely that he had any conveniency for being
dipped there.
(3.) They plead, Rom. vi. 4. and Col. ii. 12.
Buried with him in baptinn ; where they fancy an
allusion to the ceremony of baptizing by dipping:
which I see no necessity for at all. Good wits may
from thence illustrate the text, and no harm done ;
but to force so uncertain an illusion, so far, as to con-
demn almost all the baptisms of the Christian church,
in all ages, is a great wresting of Scripture. Our
conformity to Christ lies not in the sign, but in the
thing signified. Hypocrites and unbelievers, like
Simon Magus, though they be dipped an hundred
times, are not buried with Christ by baptism ; and
true Christians are by faith buried with Christ,
though they be not dipped at all ; hviyimg fellowship
of his Mvfferings^ and being made conformable unto
his death, Phil. iii. 10. We are baptized into the death
of Chi-istj and by baptism put on Christ ; but it doth
not therefore follow, that there must needs be, in the
external sign, any thing that resembles either kill-
ing or clothing.
(4.) The testimony of men is much urged in this
case : and I believe that immersion, yea, trine im-
mersion, or plunging the person baptized three times,
was commonly used in very early ages ; and that, as
far as popery prevailed, a great deal of stress was
laid upon it: and the church of England, in the
rubric of baptism, prescribes dipping, and tolerates
sprinkling only in case of bodily weakness : but our
recourse is to the law and the testimony.
2. Let us nt)w see what is to be said against bap-
tism by immersion, or plunging in water. And,
1. It unavoidably occasions a very great distrac-
tion and discomposure of mind, in the management
of a solemn ordinance ; and is therefore evil. Put-
ting an adult person, unused to bathing, over head
in water, must needs, for the present, unfit him for
any thoughts suitable to such a solemnity : and great
care is to be taken, that we may attend upon tfie Lord
without distraction, 1 Cor. viii. 35.
2. In many cases, this mode is very perilous to
the health, and even life, of the body : and God hath
taught us, that he will have mercy, and not sacrifice.
Matt. xii. 7. In so cold a climate as ours, espe-
cially to some people, and at some seasons, bathing
in cold water would be almost certainly fatal. Ask
the best physicians, if this be not true.
m I Hid. 1L a>
3. To baptize naked, or next to naked, (which is
supposed, and generally practised, in immersion,) is
against the law of modesty ; and to do such a thing
in public solemn assemblies, is so far from being
tolerable, that it is abominable, to every chaste soul :
and especially to baptize women in this manner.
If, when veils were commonly used, the woman was
to have a veil on her head, to cover her face in the
congregation, because of the angels, (whether that
mean young men, or ministers, or heavenly spirits,)
I am sure the argument is much stronger, against
her appearing almost naked in such a congregation.
Is this for women to adorn themselves in modest apparel,
with shame-facedness, and sobriety ."*
4. However, I am sure, that to lay such a stress
upon the ceremony of dipping, as not only to con-
demn, but to nullify, and reproach, all those bap-
tismal washings, which are performed by pouring
on water, is very uncharitable, and dissonant from
the spirit of the gospel. Bodily exercise prqfiteth
little.^ In sacraments, it is the truth, and not the
quantity, of the outward element, that is to be in-
sisted upon. In the Lord's supper, eating a little
bread, and drinking a little wine, sufficeth to exhibit
the thing signified ; and we need not, nay we should
not, fill ourselves with either; and yet it is called a
supper, I Cor. xi. 20. So in the ordinance of
baptism, the application of a little water, provided
there be water, and a washing with that water, is
sufficient to signify spiritual washing. Aaron and
his sons were the Lord's priests, though the blood
of consecration was only put ti;>ofi the tips of their
ears, and on their thumbs, and great toes. Lev. viii. 24.
3. We shall just hint at what is to be said, for
the administration of baptismal washing by sprink-
ling, or pouring, water on the face, or head ; which
is the more usual mode.
The overthrow of the other mode is, indeed, enough
to establish this : washing is the main matter in the
sign, which is sufliciently done by sprinkling or
pouring water. But I add further, the thing signi-
fied by baptism is frequently, in Scripture, set forth
by sprinkling or pouring water, but never, that I
remember, by dipping or plunging into water.
Thus, Isaiah xliv. 3. / will pour water upon him
that is thirsty ; and Isaiah Hi. 15. He shall sprinkle
many nations ; a prediction or promise, which many
think refers to the ordinance of baptism, and seems
to be particularly fulfilled, in the commission to dis-
ciple all nations, by baptizing them. And again,
Ezck. XXX vi. 25. / will sprinkle clean water upon
you. And particularly, in the improvement of our
baptism, we are said to be sprinkled from an evil
conscience, Heb. x. 22. So Tit. iii. 5, 6. that which
is signified by thelaver of regeneration, is the renew*
ing of the Holy Ghost, which he shed on us. The
* 1 Tim. tv. 8.
1176
A TREATISE ON BAPTISIC.
blood of Christ is called the blood of sprinkling, Heb.
xii. 24. If immersion is so proper, as some conceive,
to represent our being buried with Christ, (though
to me it seems far fetched,) I am sure sprinkling
doth much more plainly represent the sprinkling of
the blood, and the pouring forth of the Spirit of
Christ upon the soul : and if one scripture alludes
to one manner of washing, and another to another,
it intimates to us, that the mode is in itself indiffer-
ent, and that Christians are left to choose that,
which, upon other accounts, is most convenient and
edifying.
On the whole then it appears, that the dust which
has been raised about the mode of baptism, is nothing
else but a device of Satan, to perplex ignorant, and
to delude unstable, souls. I shall say but yery little,
II. Concerning the persons by whom baptism is
to be administered : concluding, that gospel minis-
ters, and they only, have authority to administer this
ordinance ; for they only are the stewards of the mys-
teries of God, To them only the commission is given,
Matt xxviil. 19, 20. Go ye and disciple all nations,
baptizing them^ teaching them to observe, &c. The
same persons who are to teach, by office, are to bap-
tize ; and no man should take this honour to himself
but he that is called of God. I proceed therefore to
consider,
III. The time when baptism is to be administered.
And,
1. As to the adult, who are baptized upon a per-
sonal profession, it is plain, that in Scripture times,
it was administered presently, and without delay,
upon their profession of Christianity : the same day
there were added {{, e. by baptism) three thousand souls,
(Acts ii. 41.) the same day that they believed. The
eunuch was baptized immediately upon his believ-
ing, (Acts viii. 38.) and Paul, as soon as ever he came
to himself, and the scales fell from his eyes, arose,
and was baptized, Acts ix. 18. And once more, the
jailer was baptized, he and all his, straightway. Acts
xvi. 23.
This was the method the apostles took : but after-
wards the church generally required more time ; and
deferred the baptism of the adult, till they had long
been in the state of catechumens, and given ample
testimony of their proficiency in knowledge, and of
a blameless conversation. The apostolic constitu-
tions appoint three years for the catechumens to be
instructed, yet allowing an admission sooner in case
of a manifest maturity : but was not this an excess
of strictness, and making the door of the church
straiter than Christ and the apostles made it? And
certainly, the practice which afterwards prevailed,
of restraining the administration of baptism to cer-
tain days, and of deferring it till the point of death,
from a notion that sin committed after baptism was
unpardonable, are to be imputed only to ignorance
and superstition.
2. When is it to be administered to infants?
In Cyprian's time, (about the middle of tbe tibiri
century J it seems that there was a controversy aboct
the baptizing of infants ; not whether tbey 0Q^tl>
be baptized, (that had never been disputed,) bat oo&-
cerning the time when ; whether on the secood or
third day, or (as circumcision of old) on tbe eigbi^
day ? For the determination of which, Cyprian, wiik
the advice of sixty-six pastors, wrote a syoodical
letter, to prove, that it was not necessary to defer it
till the eighth day, as the mercy and grace of God
are not to be denied to new-born children : and ii
this,saith Austin, he did not make a new decree, b&t
preserved the ancient faith of the charcb.
As to the time of baptizing infants then, the meal
is to be kept between two extremes.
(1.) It should not be causelessly deferred, as if it
were a thing indifferent whether it be done or not
It argues a contempt of the ordinance, and a slight
regard to our children's covenant rig^ht, to dclaj tbe
administration, perhaps because the feast cannot
yet be provided, or such or such a fine friend pro-
cured to stand gossip. Thus a solemn and import-
ant institution of Christ is often made to truckle to
mean and inconsiderable respects. Moses*s defer-
ring to circumcise his child, had like to have cost
him dear. On the other hand,
(2.) It should not be superstitiously hastened and
precipitated. There are many, who are most Dili-
gent about it while their children are well, who, i(
they are sick, and likely to die, will be very solicit-
ous to get it done with all speed ; and will call up
a minister at midnight rather than fail. But wbeit
there hath not been a culpable delay, i. e. where do
convenient opportunity hath been let slip, if it please
God to visit the child with threatening sickness, I
see no reason for thus precipitating the ordinance.
Baptism is the appointed door into the church mili-
tant, which supposeth the child likely to live ; not
into the church triumphant, which supposeth tlie
child dying. The administration of baptism is a
solemn thing, and ought to be attended with all tbe
natural circumstances of solemnity ; and therefoie,
to hurry the administration, while the child is dyin;
in the arms of the minister, is by no means agree-
able. Besides, that this practice is grounded opoo
a great mistake, viz. that baptism is absolutely ne-
cessary to the salvation of the child* Let people be
taught, that baptism doth not confer, but recognize,
theirchildren's covenant-right; and that, where Ibere
is no wilful neglect, God accepts the will for the
deed, and will not lay to the charge of us, or oors,
the want of that, which, by his own wise providence.
we were prevented having in a regular way, and
with due solemnity ; and they will not be so eager to
precipitate the administration.
IV. It will be proper to say a little concerning the
place where baptism is to be administered.
A TREATISE ON BAPTISM.
1177
In the first ages of the church, it was osaal to bap-
tize any where, where there was water, bat always
(as Dr. Ca^e obserYes) as near as might be to the
place of their public assemblies ; for it was seldom
done without the presence of the congregation. In
process of time, they erected baptUteria (fonts we
call them) near the church doors, ta signify, that
baptism is the door of admission into the cKurch.
All that I have to observe upon this head, is, that
it is most fitting and convenient, that the ordinance of
baptism be administered publicly, in the face of the
congregation. And this is the judgment of the best
ordered churches, even of those in which baptism is
most commonly administered in private ; in which
it is rather tolerated as a corruption, than counte-
nanced by the constitution. The church of England
allows not of private baptism, except in cases of ne-
cessity ; and even then, appoints the public recog-
nition and ratification of it. The church of Scotland,
by a late act of General Assembly, has strictly for-
bidden the administration of either of the sacraments
in private. And the reformed church in France
likewise appoints, that baptism should be adminis-
tered in the presence of the congregation. And there
are good reasons why it should be performed pub-
licly : for,
1. It is an act of solemn religious worship, and
therefore should be attended with all due circum-
stances of solemnity ; and the more public the more
solemn. Huddling it up in a corner is no way
agreeable to the state and grandeur of the ordinance ;
it should be performed in a holy convocation.
2. It is the initiating ordinance ; the matricula-
tion of visible church members ; and therefore ought
to be public, that the congregation maybe witnesses
for the church membership of the person baptized,
and against his apostasy. In covenanting with God,
as in other contracts, it is good, for the strengthen-
ing of the obligation, to have witnesses. Thus,
Josh. xxiv. 22. You are witnesses against yourselves,
&c. nay, (v. 27.) this stone shall be a witness to you*
3. It is an edifying ordinance.
. It is of great use to all, to be frequently reminded
of their original corruption, and of their baptismal
covenant ; which is best done by the public admin-
istration of this ordinance : and we sliould consult,
not only what makes for peace, but what makes for
edification : and therefore ministers ought not to re-
fuse their hearers the benefit they might derive from
being spectators of this solemnity. The sacred mys-
teries of God covet not obscurity, like the profane
mysteries of the pagan religion. Troth seeks no
corners. Though this institution has not any gaudy
attire to recommend it, yet it hath so much true na-
tive beauty and excellency, that it needs not decline
a public administration.
• QaLiLd.
I would not indeed drive this point further than it
will fairly go. I do not question but that in many
cases, baptism may be administered in private. The
jailer was baptized in his own house. And how
far ministers should herein comply with the inclina-
tions of their people, I cannot say. Paul preached
privately to them who were of reputation ;^ and, per-
haps, we may from thence take a direction in this
case. Some may be led to public baptism by de-
grees, who would not be driven to it all at once. I
see no reason indeed why any Christians should be
ashamed of their profession : it is a culpable bash-
fulness when we blush to own our covenant relation
to God, for ourselves, and for our seed.
The public administration of baptism would be of
good use to establish people in the truth concerning
it, and would therefore help us to keep our ground
against those who oppose it Many waver about
infant baptism, because they were never duly af-
fected by it ; as they might have been by the solemn
administration of it in public. On all these ac-
counts, I recommend baptizing in public as very
convenient, though I would not have it imposed as
absolutely necessary.
y. I shall just mention the rites and ceremonies
attending the administration of baptism : and as to
these. Dr. Cave well observes, that in the apostolic
age baptism was administered with great plainness
and simplicity ; and the apostles' age was certainly
the best and purest age of the church. Strict con-
formity to the Scripture role, without the super-
added inventions of men, is the true beauty of Chris-
tian ordinances.
1 . Every thing is sanctified by the word and prayer, p
and particularly sacraments.
The word is our warrant for what we do; and
therefore should be read, as our commission. Go ye
and disciple all naiions, baptizing them. The nature
of the ordinance should be opened, and of the cove-
nant of which it is the seal, and care taken to fix a
right notion of the institution, and to raise the affec-
tions of the congregation.
Prayer must accompany the word : for it is not
from any virtue in the administration, or in him who
administers, that sacraments become effectual means
of salvation, but only by the blessing of Christ ;
which blessing is to be sought by prayer. Anciently,
saith Dr. Cave, all the formality of baptism was a
short prayer, and repeating the words of the institu-
tion : and it appears, that for several ages, this bap-
tismal prayer was not any set prescribed form, but,
as Justin Martyr saith of their other prayers, (otnj
SvvafUQ,) according to the minister's ability.
This prayer ought to be suited to the ordinance :
acknowledging the goodness of God to us in making
a new covenant^ when the first covenant was so irre-
p I Tim. iv. ft.
1178
A TREATISE ON BAPTISM.
parably broken, and in appointing gacramenU to be
the seals of that covenant, that hy two immvtable
things, in which it it impotrible for God to lie, we
might have strong eonsoUtum ; giving him thanks,
that the covenant of grace is herein so well ordered,
that not only we, but our seed, are taken into it ;
dedicating the child to God accordingly; begging
that he would honour his own ordinance with his
presence, and sanctify and bless it to the child ;
that the. washing of the child with water, in the
names of the Father, Son, and Holy Ghost, may
effectually signify, and seal, his ingrafting into
Christ ; and that he may thereby partake of the
privileges of the new covenant, and be engaged to
be the Lord's.
2. For as much as it is the parents' profession of
faith in Christ, and obedience to him, that entitles
the child to baptism, according to the tenor of the
new covenant, it is requisite that at least one of the
parents do publicly make that profession, in the
presence of the congregation, at the demand of the
minister; and likewise declare a desire to have the
child brought, by baptism, into the bond of the gospel
covenant ; and a full purpose and resolution to bring
it up (if spared in life) in the nurture and admoni-
tion of the Lord; i. e. as a Christian. But if the
parents are dead, or cannot possibly be present, the
minister may doubtless go upon the known profes-
sion of the parents, or the proof of it, by the attest-
ation of those who knew them. Only (as was ob-
served before) in this case it is requisite that the
children's guardians, or next relations or those who
have the care of them, do undertake for their pious
and Christian education.
3. Our Master hath prescribed the words of dedi-
cation, / baptize thee in the name of the Father, and
of the Son, and of the Holg Ghost : this therefore
should be constantly and devoutly pronounced, as
the water is applied ; and immediately before, or
after, the doing of this, it may not be amiss to de-
clare, that, according to the institution and com-
mand of our Lord Jesus Christ, *' I do admit this
child a visible church member.*'
4. After the administration, it is proper that the
minister should be a remembrancer to the parents of
their duty in bringing up their child as a Christian.
The people likewise have need, upon such occasions,
to be directed in, and excited to, the practical im-
provement of their own baptism. After which, it is
fit to conclude with suitable prayers and praises.
But before we close this chapter, it will be pro-
per just to mention a few appendages to the adminis-
tration of baptism : as,
1. Naming the child. And this is a laudable cus-
tom, against which I know of no objection. It was
borrowed from the Jewish custom of naming chil-
dren at their circumcision ; and as baptism is *ic
enrolment of the person baptized among proCesMfi^
Christians, it is not improper then to fix the nacr.
(or tiotamen;) though too many ignorant pcQ^xr
consider the giving of the name as the main mamr
against which they should therefore be cautioDcd.
2. Godfathers and godmothers. And concersi&;
these wje have spoken before ; and showed ho« o
reasonable and nnscriptnral a practice it is, u> dr
prive the parents of the right of dedlc^atiog their 6«c
children, to devolve it upon those who have no p^r.
nor lot in them. Early footsteps indeed there art M
this sponsorship in the primitive times, but qoiir of
another nature.
3. Rites and ceremonies which have been used j
the administration of this ordinance.
And in sacraments, where there is appointed soar-
thing of an outward sign, the inventions of men ba^:
been too fruitful of additions ; for which they faav.
pleaded a great deal of decency and signifieaDCT
while the ordinance itself hath been thereby mivr*
ably obscured and corrupted. I shall only menLji
the most considerable of those used very ancieB'Jv
in the church ; (of those now practised in the chord
of Rome, see the ritual ;) e. g. 1. A kind of ei^-
cism and insufilation ; which signified the expeUIc;
of the evil spirit, and the breathing in of the g«4
spirit. 2. An unction, or anointing the person bap-
tized upon the breast, and between the shoulder? .
which they fancied very proper to signify the sajK-
tification of the heart to receive the law of God, ai^
the preparation of the shoulders to bear the y^*^^-
of Christ ; and that Christians were kings and prxtA4
unto God, 3. Dr. Cave thinks, that with this uncu,:
they used the sign of the cross, made upon the fore-
head ; which they did to show, that they were not ^
be ashamed of the cross of Christ. 4. Trine immer-
sion, or putting the person baptized three iitnes g:>
der water, once at the mention of each of the pen^^iis
of the Trinity, to signify their distinct dediratia
to each. And, 5. After a second anointing, when *>«
person was taken out of the water, they put on birz
a white garment, to signify, that those who were he^
tizedinto Christ, had put on Christ, and were Xovli
with him in white,*
And, besides all these, many countries had par-
ticular customs of their own. But setting a^ide thf
word, and prayer, and the circumstances of natanU
decency, I see no need of any of these additioc^
The spouse of Christ looks roost glorious in b^r
native beauty, and needs not the paint and ia«>'Inr
attire of a harlot. Purity is the true glory ofpj?-
pel ordinances ; and all these appendages, in^rad
of adorning the institutions of Christ, have mlU
deformed and injured them. And those who pkad
for the continuance of some of these ceremoato
* From the wearing of this white garment, Wkiinndajf took its I name, that being a great day of haptiwn.
A treatise: on baptism.
1179
open a door for the admission of the rest. The
chrism, or anointing with oil, is as significant, and
as ancient, and has as mnch foundation in Scripture,
as the sign of the cross ; and if we must he governed
so much by the practice of antiquity, while the other
is retained, why must this be exploded ? or rather,
^hen this is so decently laid aside, why should the
other be so strictly imposed ; especially when it is
become such a stone of stumbling, and such a rock
of offence ?
CHAPTER V.
OF THE PRACTICAL IMPROVEMEKT OF OUR OWN
BAPTISM.
It hath been the accursed policy of the great enemy
of souls, by raising disputes about Christ's truths
and ordinances, to rob the church of the benefit of
those truths and ordinances. While the field lies in
suit, what should be spent in improving the ground,
is thrown away in maintaining the suit, and the land
lies fallow. There would not be so much quarrelling
about infant baptism, if there were but more care to
make that practical improvement of it which is
required. It is owing to a carnal heart, that the
benefit of it is not obtained, and then the thing
itself is disputed. In this circle many a poor soul
hath been made giddy : infant baptism is question-
ed, because it is not improved ; and then it is not
improved, because it is questioned. If any man
set himself seriously to do his will in this matter, by
a diligctit and conscientious improvement of his
baptism, he shall hnow of the doctrine, whether it be of
God, or whether we speak of ourselves** We should
labour to find, by experience, the moral influence of
our baptism, both upon our comfort and our holi-
ness.
When I say we must improve our baptism, I mean,
that we must carry it in every thing as a baptized
people ; and our whole conversation must be under
the influence of our baptism. Would you have all
our Christian duty in one word, it is, to behave in
every respect as those who are baptized ; that is, to
have our conversation as becomes the gospel of Jesus
Christ.^
In opening this, I shall endeavour,
I. To show that it is our great concernment to
improve our baptism.
II. To give some general rules for the improve-
ment of our baptism. And,
III. To point out some particular instances in
which we should improve our baptism.
I. It is the great concernment of those who are
by baptism admitted members of the visible church.
Joho vii. 17.
*PhiLi.a7.
practically to improve their baptism, and to live
accordingly.
In dealing with many people, it is mnch easier to
direct them than to persuade them ; to inform them
what is to be done, than to prevail with them to do
it. And of the many who lie under the baptismal
vow, how few are there who are at all sensible of the
engagement! as if their baptism were only the giv-
ing of them a name. The profane Lucian said, in
derision of his baptism, that he got nothing by it
but the change of his name : and multitudes there
are who get no more.
The improvement of our baptism is very much
our concernment, if we have any regard to honour,
honesty, or interest.
1. In point of honour.
By our baptism, we assume the Christian name ;
and is it not a shame to profess one thing, and
practise another? to own the name, and deny the
thinp ? Either change your name, or your manners,
was the reprimand which the great Alexander gave
to his namesake, who was a coward. By baptism
we engaged ourselves to be the Lord's ; and bound
ourselves, by the strongest ties imaginable, against
all sin, and to all duty ; and is it not a shame to say
and unsay? The great ones of the earth, whose
names are raised a degree or two above their neigh-
bours, stand much upon the punctilios of their
honour, and scorn to do any thing base, to dispar-
age their families, or forfeit their ensigns of honour,
or incur the disg^ce of a broken sword, or a reversed
escutcheon ; and shall not one who professeth himself
a citizen of the New Jerusalem, have so much of a
generous and noble sense of true honour, as to walk
worthy of the vocation wherewith he is called, and
the dignity to which he is advanced ? It is not for
kings, O Lemuel, it is not for kings to drink wine,^
was part of the lesson that Solomon's mother taught
him. Brutal excesses profane a crown, and defile
the horn in the dost: and arc not Christians ad-
vanced to be kings and priests ? It is not then for
Christians, who are baptized, it is not for Christians,
who wear so honourable a name, to walk as other
Gentiles walk. We shame ourselves before God
and the world, if we, who by baptism are made
members of that family which is named of Jesus
Christ,^ its illustrious head, do that which is unbe-
coming the family.
2. In point of honesty.
An honest man will be as good as his word. Hav-
ing sworn, we must perform it ; and having given
up our names, we must not withdraw them. It is
the character of a citizen of Zion, that he sweareth
to his own hurt, and changeth not ; much less when
he sweareth so much to his own good.
Jephthah argues himself into a very hard piece
• Prov. xzxl. 4.
4 Eph. iii. IS.
1180
A TREATISE ON BAPTISM.
of self-denial from this topic, (Jadg. xi. 95.) / huoe
opened my mouth unto the Lord, and cannot go back.
How sMl we ? Rom. vi. 2.
3. In point of interest.
Be not deceived, God is not mocked. He will
not be put off with shows and shadows. Baptism
not improved, is no baptism, any more than the car-
cass is the man. Nominal Christianity is but real
hypocrisy ; the form without the power ; the name
without the thing. He is not a Jew (nor he a Chris*
tian) that is one outwardly ; neither is that circum-
cision (nor that baptism) which is outward in the flesh.*
The gospel is preached, either for a witness to us/
or (if that witness be not received) for a witness
against us:^ and so our baptism, instead of being a
witness to us, if we neglect it, will be a witness
against us. In the day of vengeance, J ad ah and
Israel, become ancircumcised in heart, are set
abreast with the rest of the uncircumcised nations,
Jer. ix. 25, 26. Our baptism, if it be not improved,
will be so far from saving ns, that it will aggravate
our condemnation. It is not tfie putting away the
filth of the flesh that saves as, but the answei* of a
good conscience towards God; i. e. our conformity to
our baptismal engagements. In early times, it was
usual, in some churches, to lay up the white garment
of the baptized, that it might be produced as an evi-
dence against them, if they violated or denied that
faith which they had owned in baptism.
A little further to illustrate this, let as consider,
1. That baptism is a trusty to which we must be
faithful. The profit of baptism is answerable to the
profit of circumcision. To them were committed the
oracles of God:^ we are entrusted with the lively
oracles ; the sacred laws of the kingdom of heaven ;
which if we misuse by an ansuitable conversation,
we betray a trust
2. Baptism is a talent, which mast be traded with,
and accounted for. It is a price put into the hand
to get wisdom ; and with this, as with other talents,
the charge is. Occupy till I come. By working upon
our souls a sense of the obligations we arc laid
under by our baptism, we put this talent into the
bank, and, if we were not wanting to ourselves,
might receive from it the blessed usury, of a great
deal of comfort and holiness. I refer to Matt
XXV. 27.
3. Baptism is a privilege, which must be improved.
It takes as into the visible church ; makes us deni-
zens of that ancient and honourable corporation ;
and entitles us to its external privileges ; the adop-
tion, and the glory, and the covenants, and the giving
of the law, and the service of God, and the promises,
(Rom. ix. 4.) privileges capable of a great improve-
ment.
4. Baptism is a profession, which must be lived up
• Rom. ii. 25, 38. 29. f Matt. xziv. 14. r Mark xiii. 9.
to. By baptism we profess relation to Christ »
scholars to our teacher^ servants to cor muter, m^
diers to our captain, subjects to our sot€r6f^;i.
which relations call for doty which most be dw.
The law of nature, and the common sense of mi-
kind, require, that we be and do accordio^ to o&i
profession ; and not profess one thing and pratt^
another.
5. Baptism is an obligation, which most be yx-
formed. It is the seal of a bond. We are in becit
to God ; penal bonds, to be the Lord's ; whicb if v>
break, we expose ourselves to the penalty.
6. Baptism is an oath, which must be made goot!
A sacrament is a military oath ; an oath of allegiar^f.
to be true and faithful to the Lord Jesus ; and 1b<<
ing sworn, we must pet form it,^ An oath is a >
upon conscience : and this is an oath, to which ^
is not only a witness, (as to every oath,) but a pani
principally concerned : for to him are we swonn.
So then, if we do not make use of our baptim
we falsify a trust, we bury a talent, we abti^a
privilege, we contradict a profession, we break i
sacred bond. in sunder, despise an oath, and c;s
away from us the cords of an everlasting coTeiuBi
II. I am to give some general rules for the hi-
provement of our baptism. And,
1. We must rightly apprehend the perpetual obL-
gation of our baptismal covenant That time d«ii
not wear out the strength of it : though it was ad-
ministered long ago, yet (being a specialty^ a bocd
sealed) it binds as firmly as if we had been baptised
but yesterday. God was highly provoked by tl:
breach of a covenant made with the Gideonites misj
ages before, 2 Sam. xxi. 2.
Baptism is an oath of allegiance, which no power
on earth can absolve us from. It is a perpftualc^rt-
nant, never to be forgotten.^ God will not forget A,
and we mnst not forget it : the former may comfort
us, the latter quicken us. Compare two paralM
scriptures, viz. I Chron. xvi. 16. Be ye mindful tl'
ways of his covenant, the word which he eommandeatf
a thousand generations, borrowed from Ps. ct. S. but
there it is. He hath remembered his covenant for rrer.
the word which he commanded to a thousand ge»fr&-
tions ; both put together, speak the perpetoitj of
the covenant. God doth remember it for ever, and
we must be always mindful of it. It is a coTenant
of salt, (2 Chron. xiii. 5.) an incorruptible, ioTioIa-
hie covenant, that is not, must not, cannot be disao-
nulled. God is said to remember his covenafit,
when he brought his first-begotten into the world ;
it was to perform the oath, (Luke i. 1% 73.) tboosh
that oath was sworn many ages before. So «faat ve
do in religion we should do with a regard to oar
baptismal oath ; in remembrance of the bolj coTe-
nant, and in compliance with the purport aad de-
h Rom. tii. 3.
i P9. cxix. I06L
k Jer. L i
A TREATISE ON BAPTISM.
1181
sign of it. Upon some special occasions, God re-
members his covenant ; as when, after a controversy,
he returns in ways of mercy. Lev. xxvi. 42. So
upon special occasions, of trouble or temptation, or
after we have fallen into sin, we should remember
the covenant; which still stands in full force, power,
and virtue. The superadding of repeated engage-
ments to the same purpose, at the Lord's table,
or upon other occasions, doth not supersede, but
strengthen and confirm, that first and great engage-
ment ; and the design of those renewed covenant-
ings, is to revive the sense of that early bond. God
remembers the kindness of our youtk, and the love of-
our espousals,^ and we must not forget the covenant
of our youth, and the vow of our espousals.
2. It is very good, when we grow up to years of
anderstanding, solemnly to renew our baptismal
covenant; and to make that our own act and deed,
which our parents, as the trustees of our wills, to act
for our good, (appointed so by God and nature,) then
did for us. This will help to make the engagement
more sensible, and consequently give it a greater
and stronger influence.
This should be done (I think) by a solemn personal
profession of assent to the gospel revelation, and con-
sent to the gospel covenant ; with a serious promise
of a suitable and agreeable conversation : and this
to be approved by the minister, or such others as are
fit to judge of the seriousness of it. This is to be
looked upon as a transition from the state of infant
charch membership, to that of adult; and as a
solemn investiture in the privileges of the adult :
which (according to the practice of the primitive
church) may not unfitly be done by the imposition of
hands. This is what is commonly called confirm-
ation ; the revival of which, and its restoration to its
original use, Mr. Baxter, in his book on that subject,
doth learnedly and convincingly plead for. The
corruptions and abuses of an ordinance are no rea-
sons for its total abolition. But this is one of those
things which are much desired, but little practised ;
for, in the usual administration of confirmation by
the bishops, so little is done to answer the intention,
(and how should it be otherwise, when the confirm-
ation of 90 many thousands is put into the hands of
one man ?) that it is too apparent, that the substance
is lost in the shadow, and the thing in the name.
While every deacon hath authority to administer the
great ordinance of baptism, and is thought fit to
judge of the capable subjects of it, it is a riddle to
me, why the subordinate constitution of confirmation
should be so strictly appropriated to bishops. The
recognition of the baptismal covenant, and the pro-
fession of faith, repentance, and a holy life, are fit-
test to be made in the presence of those to whom
the right hand of fellowship is to be given in settled
1 Jer. ii. 3.
m In. xliv. 5.
stated communion, or their representatives : and the
investiture were most properly received from tliat
pastor, who is to administer other ordinances, and
through whose hands those external privileges of
adult church membership are to be communicated.*
Where this is neglected, or negligently performed
by the congregation, it is yet the duty of every one*
to do it, as far as possible, for himself in private ;
in the most solemn manner, as in the presence of
God : the more expressly, the better ; and it may
add some strength to the engagement, to subscribe
with the hand unto the Lord,^
Our law requires, that he who is (subditus natus)
born within the king's allegiance, and consequently
to all intents and purposes the kingp's subject, shall,
when he is of the age of twelve years, take an oath
of allegiance, and promise that, to which he was
bound before, viz. to be true and faithful to the king,
(Co. Inst i. 68. b. I72. b.) and this oath to be taken
among the neighbours in the leet, or in the sherifi^s
town. I would compare the confirmation I am
pleading for to this. It is the solemn profession of
that allegiance which was before due to Christ, and
an advancement to a higher rank in his kingdom.
The sooner this recognition is made, the better.
Youth is quickly capable of impressions ; and the
more early the impressions are, usually they are the
more deep and durable.
3. We must rightly understand the nature of
the ordinance, and acquaint ourselves with it
It is a seal of the covenant of grace : we should
therefore know the promises and privileges which
God seals to us, and the conditions which we seal
back to him. How many baptized persons are there,
who are altogether strangers to the covenant of pro-
mise ! who look upon baptism only as a thing of
course ; nothing more than the custom of the coun-
try I No wonder they do not improve that which
they do not understand. Baptism being the badge
of our profession, to understand that, is to under-
stand our holy religion ; the nature, duties, privi-
leges, and designs of it ; to all of which our baptism
doth some way or other refer. It is sad to consider
what ignorance of these reigns, even in the Chris-
tian world ; and how many are little better than
baptized heathens.
The apostle Paul several times presseth holiness
and sanctification, from the consideration of the
design and tendency of our baptism. Let us ex-
amine two or three particular passages, and make
some improvement of them.
The first is, Rom. vi. 3. Know ye nof, that so many
of us as were baptized into Jesu6 Christ, were baptized
into his death ? This he urgeth as a known confessed
truth. The nature of our baptism, and the engage-
ment it lays upon us, is a thing which it is a shame
• See an instaoce of this conflnnatioii in its primitive dinpl!-
city, io the life of Sir Nathaniel Bamardiston.
1182
A TREATISE ON BAPTISM.
fpr Christians to be ignorant of. As if a soldier
should not Icnow the meaning of his being enlisted.
We were baptized into Jeau ChrUt — fic Xpivoy, as
cic Mw<ri|y — anto Moses, 1 Cor. x. 2.
Bat how are we baptized into the death of Jesus
Christ? I answer, wc may be said to be baptized
into Christ's deaths upon a threefold account.
1. As baptism is a professing ordinance; a sign
and token of our Christianity. Bg and tn baptism
we profess,
(1.) To believe the death of Christ as a fact. It
is one of the main hinges upon which the door of sal-
vation turns, one great article of our creed, that he
was crucified and dead, Wc profess to believe, (and
it is no small matter to believe it,) that he could die.
It was not possible that he should be holden by the
pains of death ; how then was it possible that he
should be seized, and taken by them 7 It implies the
belief of his incarnation; for if he had not been
man, he could not have died. And that he did die ;
was willing to make his soul an offering for sin.
And certainly, that the Lord of life should die for
the children of death, the offended Prince for the
unnatural rebel, the just for the unjust, is such a
mystery, as requires a great faith to receive : which
we do in baptism accordingly profess. And there is
no need of the sign of the cross in token of that pro-
fession ; the instituted ordinance is sui&ciently ex-
pressive of our being baptized into Christ's death,
without the invented ceremony.
(2.) To depend upon the death of Christ as our
righteousness. In baptism we profess our expect-
ation to be saved by the blood of a crucified Jesus ;
and to hope for heaven, in, and by, that new and
living way, which is laid open for us through the
veil of his fiesh. We entertain the gospel revelation
oonoeming Christ's death, not only as %. faithful May-
imfff, but as worthy of all acceptation. We profess
an approbation of, and a complacency in, tlie me-
thod which infinite wisdom took, of saving a guilty
world, by the cross of Christ It was the cross of
Christ which was to the Jewe a stumbling-block, and
to the Greeks fooliihneu ;^ and therefore an owning
of that, is justly made so material a point in Chris-
tianity.
2. As baptism is a receiving ordinance.
We are baptized into Christ's death ; i. e. God
doth in that ordinance seal, confirm, and make over
to us, all the benefits of the death of Christ. All our
privileges, both those of our way, and those of our
home, are the fruits of his cross ; the purchase of
his blood ; and in baptism are conferred upon us,
on the terms of the gospel : so that if we fulfil the
condition, we may expect the privileges ; e. g. par-
don of sin, access with boldness to a throne of grace,
the gift of the Holy Ghost, and the heavenly inherits
ance.
■ I Cor. i. 22.
• Matt i. SI.
P Tit li. 14.
3. As baptism is an engaging ordinance.
We are baptized into Christ's death: L e. we ue
obliged by our baptism,
(I.) To comply with the design of his death ; and
this in gratitude for the privileges purchased bj it
Christ died to save ue from #t»,* to redeem us from all
iniquity ^^ from our vain conversation ^ the ioteou<it
of his death was not only to j'lwti/y, but to sanctift:
now, by baptism, we oblige ourselves to join in wiU
this design of Christ ; to set ourselves against tkat
which he died to kill, and that is sin, and to pntt
after that which he died to advance, and that is bch-
ness.
(2.) To conform to the pattern of his death.
Christ's dying /or sin, was intended to be the pat-
tern of our dying to sin : so the apostle explains fi
in the following words (v. 4 — 6.) We mre planted hh
getker (rw ofiotuptan) in tke likeness ; it notes lyc
merely a similitude, but a conformity ; and that pi9-
cured, and wrought, by the virtue and efl&cacv o^'
Christ's death. Hence the mortifying of sin is call«d
crucifying it; (Gal. v. 24.) a slow but a sare death:
and we are said to be crucified with Christ, (Gal. ii.
20.) because of the inOuence which his death hatk
upon the mortification of sin. Christ rose to die m
more, rose and left his grave-clothes behind him :
that is the pattern of our living to righteonsness. s*
his death is the pattern of our dying to sin : see both
together, Phil. iii. 10. The power of his resmrrertiea,
and the fellowship of his sufferings. We should froa
hence take instruction how to improve our baptisa.
as we have received Christ, so we must walk in him
We have received Christ crucified^ and so we mafl
walk in him : being baptized into his death, we most
bear about with us continually the dying of the Lori
Jesus* If ministers must proach, people most live.
as those who know nothing but Jesus Christy and
him crucified. Think for what end Christ died, and
you were baptized into bis death ; and use it as ai
aggravation of sin, as an answer to temptatioB, and
as an assistant to faith ; use it for the cracifying ot
corruption, for the constraining of yon to holiness,
and for your comfort in all your sorrows. Again,
That of the apostle in the next words, and Col.
ii. 12. are to the same purpose ; we are bmned miti
him by baptism. In which, whether there be ao
allusion to the custom of dipping or plunging, io
baptism, is not at all material ; (if there be, it is bot
an allusion ;) the meaning is plainly this : that by
our baptism we are obliged to conform to the barial
and resurrection of Christ, in our sanctificatioo .
dying to sin, and living to righteousness ; pnttiof
off the old man, and putting on the new man. We
are by baptism buried with Christ,
[I.] As baptism signifies and seals oar ingraftiii;
into Christ, and our union with him. We are, is
Christ our head, buried by baptism, and raised
q I Pet L l&
r Bph. ▼.85,96.
• S Cor. It. 19.
A TREATISE ON BAPTISM.
1183
^io ; he the first-frDits, and we the lamp. Our
ns are said to have been hnd upon Ckristj and he to
ive borne them in his own body, (I Pet ii. 24.) so that
hen he was bnried, oar sins were pat into the same
-ave, and buried with him. Therefore they are not
apated to as, being dead and buried with Christ
hus was sin, by Christ's sacrifice, condemned.* But
i rose again, not in the liheness of sinful Jleeh ; he
d not bear our sins in his glorified body. Now
iptism signifies, and seals, our fellowship with
hrist, in his sufi'erings and resurrection ; viz. our
eedom from the condemning and commanding
)wer of sin. He is our second Adam, the common
ither, agent, root, and representative of all true
elievers. Baptism, therefore, being the sign of our
Dion with him, we are said therein to die, and be
aried, and rise again, with Christ
[2.] As baptism signifies and seals our engage-
letit to be the Lord's.
We are, by our baptismal covenant, obliged to
lortify sin, and in baptism receive the promise of
10 Holy Ghost for that purpose. We are buried by
Iptism ; i. e. we are, iu profession, and obligation,
uite separated and cut off from sin ; as those who
re not only dead, but buried, are quite parted from
tie living, and have ho more any intercourse, cor-
cspondence, or fellowship, with them. We are like-
ase risen again to another sort of life ; a divine and
eavenly life. Not as the widow's son and Lazarus
rere raised, to live just such a life as they lived
efore ; bat as Christ was raised, who, though he
ontinued on earth forty days after his resurrection,
id not show himself openly, nor converse with this
rorld as he had done ; but his life was altogether
eavenly, and no more in the world : thus, our bap-
ism, obliging us to die to sin, and live to righteous-
less, we may be said therein to be buried and risen
rith Jesus Christ
A Christian, therefore, who is by baptism buried
rith Christ, and yet lives in sin, is like a walking
host ; or the frightful motion of a dead body. We
hoald often remember, that we are buried, i. e. cut
ff from a life of sin, and ^-isen, i. e. entered upon
life of holiness. We should therefore see to it,
saith the excellent Davenant,) that what is done
Dce sacramentally, in baptism, should be always
lone really, in the life.
I shall only produce one passage more, yiz. Gal.
ii. 27. As many of you as have been baptized into
7hrist, have put on Christ, The design of the apos-
le's discourse there, is to bring. them nearer, and
md them faster, to Jesus Christ. The two great
ivals to Christ were, the works of sin, and the
rorks of the law : the former, his rival as the Lord
bcir Ruler ; the latter, as the Lord their Righteous-
less. From both these, he is here industriously
t Rom. viii 3. « Rom. r. II. v i Cor. I. 30.
V 2 Cor. V. 21. I Pt. Ixsi I&
dissuading them ; and he argues from their baptism,
being baptized into Christ, ye have put on Christ ; ye
have done it ; i. e. you have professed to do it, and
consequently are obliged to do it. Put on Christ,
that is,
1. The righteousness of Christ for justification.
Put it on, as Jacob put on the garments of his elder
brother, when he came for the blessing ; as the high
priest put on the appointed robes, when he went in
to make atonement To put on the righteousness of
Christ is,
(1.) To consent to it ; willing and glad to be saved
by that righteousness, which he, by dying, hath
brought in. This is to receive the atonement.'' The
garment is already prepared ; made up of Christ's
merits, dyed with his blood : glorious apparel ! it is
our consent that puts it on. This is called, buying
the white raiment. Rev. iii. 18. Upon our believing
submission to the methods of gospel grace, and en-
tertaining that faithful saying as worthy, of all ac-
ceptation, Jesus Christ is made of God unto us
righteousneu^ and we are made the righteousness of
God in him,^
(2.) To confide in it We must be putting it
on every day, in all our approaches to God, making
mention of Christ's righteousness, even of that only ,**
abiding by it as our plea ; casting anchor there ;
laying the stress of our souls upon this foundation.
The most of men are putting on other things ; some
righteousness of their own ; at best a covering too
narrow to wrap themselves in ;y but we who are bap-
tized into Christ, profess to put on Christ ; that i9iifi
with which the church is clothed^ that best robe;*
that broidered worh.^
2. The spirit and grace of Christ, for sanctifica-
tion. Grace is often compared to clothing. This is
that fine Hnen, clean and white. Rev. xix. 6. With
this we must be clothed, as the earth with grass and
com ; which are not only adherent, but inherent.
Thus we mast put on charity, (Col. iii. 14.) mercies,
(Col. iii. 12.) humility, (1 Pet. v. 5.) and in general,
the new man, (Eph. iv. 24.) the same with putting on
Christ, Rom. xiii. 14. compare v. 13. To put on the
grace of Christ, is to get the habit of it planted in our
souls, and the acts of it quickened and invigorated :
to have grace, and to use grace. To have the dis-
position, and not to exercise it, is like having clothes
lying by us, and not wearing them.
In baptism we have put on Christ ; i. e. have pro-
fessed and promised it. Whether the custom of
putting a white garment upon the person baptizedp
was so ancient, as that we may suppose an allusion
to that, is not material ; I suppose rather, that this
custom might, in after ages, take rise from this
scripture.
Christ is here compared to clothing ; for.
7 Is. xzTiU. so.
Lake zt. SS.
B Rev. ziL I.
b Ezek. zvi. 10.
1184
A TREATISE ON BAPTISM.
1. Clothes are for decency. Sin made us naked,
Christ covers oar shame/: Again, clothes are for
distinction.** Christians are distinguished from other
men by their patting on Christ. Hereby it is known
what country they belong to ; grace is their livery,
their badge, their cognizance. Farther, clothes are
for dignity. And this is honourable clothing ; recom-
mends us to God; (which no other clothing doth ;)
it is clothing of wrought goldy' in the sight of God
of great price. And once more, clothes are lor de-
fence. We must put on Christ, not only as attire,
but as armour ; nothing else will keep us safe ftt>m
the wind and the tempest^^ and the Ji^ry darts of the
wicked oneJ^
Having thus put on Christ in profession, let us
do it in truth and sincerity ; having begun to put
him on, let us be doing it daily more and more ; for
that is to improve our baptism.
Baptism doth network as a spell, or charm, or by
«ny physical influence ; but it acts as a motive, or
argument, by moral agency ; and we then make use
of our baptism, when we improve that argument
with ourselves, for our quickening, caution, and
encouragement, as there is occasion. That which
shakes many in the doctrine of infant baptism, is
the uselessness (as they apprehend) of the adminis-
tration, and the mighty advantages which they fancy
in adult baptism. But before they conclude thus,
they would do well to answer Dr. Ford's proof of
this truth, '' That there is much more advantage to
be made, in order to sanctification, consolation, and
several other ways, of the doctrine and practice of
infant baptism, than of that doctrine and practice,
which limits baptism to personal profession at years
of discretion.'' And it is to be feared, that the neg-
lect of the improvement of infant baptism hath very
much conduced to the opposition that hath been
made to it.
Baptism is a good motive to bo improved,
1. By ministers, in preaching to their people. By
this we have some hold of them. It is especially to
be improved in dealing with young people. We
have this to say to them, that being baptized, they
are of the fold ; lambs of the flock which we are to
feed. We have this to say, against their youthful
lusts, and for their early piety, that they are bap-
tized j and are thereby laid under special obligations
to be the Lord's. This is to be much insisted upon
in training up children in the way wherein tiicy
should go. It is improvable, in our dealing with
them, about their first conversion and return to God,
and their after growth and progress in holiness. In
treating with souls, we generally find it easier to
direct than to persuade, to tell people what they
should do than to prevail with them to do it ; we
have need to choose out words to reason with them :
c Gen.lii. 7.
• Ps. xIt. 13.
A Rev. iii. 18.
f tea. xxxii. 2.
therefore those are poor friends to the success of the
word, who rob us of that argument which infast
baptism puts into our hands.
2. By people in preaching to t}iemselTes. T^
apostle saith, (rapocaXfirt tavnc^ Heb. iii. 13.) Ex-
hort yourselves f reason the case with yourselves, press
things upon your own hearts ; and, among the re^,
we should press upon ourselves the coosideratioa &
our infant baptism, and be ever mincifal of the co-
venant, the word which he commanded to a tboo-
sand generations. I am now,
III. To mention some particular instances where-
in it is our duty to improve our baptism : and under
each, I shall endeavour to urge the consideraiioo
of our baptism, especially as admioislered in is-
fancy.
We ought to improve our baptism several ways.
1. Baptism, especially infant baptisna, is to be
improved, as a restraint from all mauDer of sic
While we are in an insnaring world, we lie csooti-
noally exposed to temptation. A malicious spin:
lays the plot, and a deceitful heart closes in with it;
and thus the poor soul is drawn away, and enticed
These temptations are to be opposed, and resisted;
all the powers of the soul must be summoned in to
the resistance ; and the consideration of our b^>-
tism, especially our infant baptism, would vm
much engage us to that resistance, and make ii
both vigorous and victorious. I say the consider-
ation,
1. Of our baptism.
When we are tempted to be proud, or passionatr,
or intemperate, or unjust, or the like, then to re-
member that we were baptized, would be of excel-
lent use, to silence and repel the temptation. C<»-
sidering,
(1.) That sin is a contradiction to our professiGO.
In baptism, we wero solemnly admitted visible
church members, and so took upon us the professiofi
of Christ's holy and excellent religion: by wilful
sin we give the lie to that profession, and nu
counter to it We then put on Christ ; and shall
we put on our filthy rags again ? Is this to walk ss
becomes the gospel ? Is this to adorn the doctrine of
God our Saviour, and to answer that worthy name
by which we are called? By baptism, we profess
ourselves dead unto sin ; cut oSy and separated, from
that life ; and how then shall we live any longer there-
in?^ How shall wet how can we for shame, so fax
contradict our profession, and walk contrary to the
vocation wherewith we are called ?
(2.) That sin is a reproach to our relation.
In baptism, we were admitted into that /ciai/y,
which is named from Christ ^^ its illustrious head;
taken to be his servants ; nay, (becauae the servaut
abideth not in the house /or ever,) we have received
r Eph vi. 16.
h Rom. vi. 2.
I Eph. iii. 15.
A TREATISE ON BAPTISM.
1186
the adoption of tons ; we are enlisted under Christ's
banner, and become his soldiers ; are entered into
his school, and call him Master (MaoKciXoc) and
Lord ; and doth it become those who stand in such
relations, to maintain a friendly intercourse with
Christ's avowed enemy ? How unbecoming is it for
those who profess such a friendship for Christ, to
have fellowship with the unfruitful works of dark-
ness ! for what communion is there between Christ and
Belial? Holiness becomes God's house,^ and house-
hold ; his servants, and service : how unbecoming
then is unholiness? If, indeed, we had never been
put into such relations, it had been another matter ;
there had been at least not that evil in our sin : but
after we have engaged to follow Christ as his ser-
Tanfs and soldiers, shall we run our colours, and
return to our old master ? When we are tempted to
810, let us think we hear Christ saying to us, as to
the twelve, Will ye also go away ? * you, my friends,
and followers? (Kai ^ii rcrvov ;) What thou, my son? as
Caesar to Brutus. Thou, a man mine equal, mine ae^
quaintance? as the Psalmist, Ps. Iv. 13.
(3.) That sin is an ill requital of our privileges.
They were precious privileges which were sealed
to us in baptism ; the privileges of the gospel charter,
the heavenly corporation ; all the inestimable bene-
fits of the covenant of grace; protection from
arrests, an interest in the promises, free access to
God, and the special tokens of his favour : and do
u?e thus requite the Lord?^ Shall we sin against so
much love, preventing love, distinguishing love?
Shall we despise sunh riches of grace?'* The least
spark of true generosity would abhor such ingrati-
tude.
(4.) That sin is a breach of our baptismal engage-
ments. We were then sealed, and bound, to be the
Lord's ; and shall we be so prodigiously unruly, as
to break such sacred bonds in sunder, and cast away
such cords of love from us ? When a temptation to
sin comes, answer it with that of the psalmist, thy
vows are upon me, O God!** not upon me as a burthen,
which I am weary of, but upon me as a bond, which
I am obliged by. The covenant we were entered
into, was most reasonable ; the engagement just ; it
was but a confirmation of our former ties : and shall
we falsify such engagements? Be not deceived, God
is not mocked : therefore vow and pay,^
2. Of our infant baptism.
There is something in baptism, as administered
in infancy, the consideration whereof would furnish
us with a particular answer to temptation. The
argument taken from our baptism, is so far from
being less cogent for its infant administration, that
it is really more so. Baptism engageth us in a
quarrel with sin, but infant baptism with the grounds
of it, doth hugely strengthen the engagement For,
k Ps. xdii. 4.
■ Rom. ii. 4.
1 John vi. 07.
• P8.1v1. IS.
4 G
m Dent, xxzii. 6.
F EtfCl. v. 4, 5.
1. Infant baptism speaks our engagement in an
early quarrel with sin.
We were betimes enlisted under Christ's banner;
were from the cradle buried with him in baptism;
and thereby engaged, that sin shouldnot have dominion
over u^.i The early date of our covenants should
very much strengthen the obligation of them. Shall
I love that enemy, and lay it in my bosom, which I
did so soon declare war against ? When God would
stir up himself to show kindness to Israel, he makes
mention of his early friendship to them ; remembers
the hindness of their youth/ his love to Israel when
a^child,* When we would stir up ourselves to strive
against sin, we should remember our early quarrel
with it, our infant covenants against it The strong-
est antipathies are those conceived from infancy ;
usually not afterwards removable ; but taking rise
so soon, become rooted in our nature. Such should
our antipathy to sin be ; and having been so early
engaged against it, we should early destroy it.* This
is a good argument for children to use against sin ;
that young as they are, they have long been bound
in a bond against sin. We who plead with God
his loving-hindness of old^ to us, should plead with
ourselves our engagements of old to him. This
early engagement against sin should especially curb
and cure that vanity, to which childhood and youth
are subject Austin observes it as a very ill conse-
quence of the careless deferring of children's bap-
tism till they grow up, that in youth the reins wero
the more let loose.*
2. Infant baptism speaks our engagement in an
hereditary quarrel with sin.
It is not only a personal quarrel, espoused by our-
selves, and no older than our own day, but it is an
enmity entailed upon us by our ancestors ; a hos-
tility which came to us by descent When our
parents brought us to baptism, they did by us, as
Hannibal's father did by him: when he was but a
child of nine years old, he made him solemnly swear,
with his hand upon the altar, to pursue the Romans
with immortal hatred, and to do them all the mis-
chief he could. Which, however justly reckoned
inhuman and barbarous, in a quarrel between man
and man, is a project truly pious between man and
sin : to bequeath a hatred as by legacy. Our godly
parents, who found sin such an enemy to themselves,
did thereby lay an obligation upon us, to prosecute
an eternal war against it, without thought of recon-
ciliation or truce. Let us think then, when we are
tempted to sin, was sin my father's enemy as well as
my own ? Is the quarrel with it of so long a stand-
ing, and shall I submit to it? Was the covenant of
my ancestors against it, and shall I make a league
with it ; or ever entertain a good thought of that,
which my parents did so much to set me against ?
^ Rom. vi. 4, 12. T Jer. li. 9^ • Hot. xi. 1.
iPB.ci. & aPiLxxv. 6. • Confes. lib. i. cap. II.
1186
A TREATISE ON BAPTISM.
Infant baptism implies such a war with sin, as
Israel, by divine appointment, was engaged in
against Amalek, a ytvlt from generation to generation ;^
and therefore no peace with it ;^ no pity to be sftowed
it ; nothing that belongs to it spared?' An hereditary
quarrel must needs be inveterate.
3. Infant baptism speaks our engagement in a
quarrel with original sin ; which is the unhappy
root and source of all the rest.
Baptism, at riper age, doth indeed bear a testi-
mony against sin, but it gives no particular evi-
dence, as infant baptism doth, against original cor-
ruption. Baptism tells us, indeed, that we are
filthy ; but infant baptism tells us that we are pof-
luted from the beginning, conceived in sin,* Bap-
tism in infancy particularly obligeth us to lay the
axe to the root ; that carnal mind, which is enmity
ag^nst God. It leads us to the spring-head of these
polluted streams, and directs us to employ all our
care for the drying up of that Would we see our
own faces by nature? they are best seen in the
waters of baptism: in them we behold ourselves
transgressors from the womb ^ and are thereby
obliged to employ our forces against that sin that
dwelleth in us ; to put off the old man, which is cor-
rupt : to curb the vicious propensity, and to crucify
the flesh, with its affections and lusts.
Let us therefore make this use of our baptism, our
infant baptism ; having in profession puton the armour
of light, let us put off the works of darhness. My little
children, these things write I unto you, that you sin
noty
2. Baptism, especially infant baptism, is to be
improved as an incentive to duty.
As we are Christians, we have not only tempta-
tions to be resisted, and sins to be avoided, but work
to be done ; great and necessary work, for God and
our souls, and eternity. We were not sent into the
world to be idle, or (like leviathan into the deep)
to play therein. All the creatures were created to
work; (as some understand Gen. ii. 3. mcfyS)
much more Christians, who are created anew, and
that to good worhsS We must work the works of
him that sent us. Now nothing can more quicken
us to that work, than a lively sense of our relation
to the Lord Jesus Christ as his servants ; truly, I am
thy servant.^ To maintain that sense, and to excite
us to an answerable diligence in our duty, we should
frequently consider our baptism; especially our
infant baptism.*
I. Our baptism : which was the rite of admission
into the relation of servants.
(I.) In baptism we were taken into our Master's
w Ex. xvi\. 16. X Deut. xxv. 19. y 1 Sam. xv. 3. ■ Psal li. 5.
• ba. xMii. 8. b i John ii. i. e Eph. ii. 10. a Ps. cxvi. 16.
• See 8 Pet. i. 9. H# lAat laeketh ttmt tkingi, (vix. the graces be.
fore mentioned, that is barren and unflruitful, v. B.) u MiW, and
camot $€9 afar vff^ (Xf|tff|> Ka/Sttw ru xa9api<r/iH tmv vaXoi ovtv a/iap-
family, and owned as members of it It vas tk
solemn recognition of our rights, as boro in o&r
Master's bouse. Our Lord Jesus, by that right »'
investiture, duly administered according to his ap-
pointment, did declare, that he took us into tk
number of his menial servants ; and do joa thUl
we were taken into the relation for no porpose!
Our Master (who was himself so Tery busy wHen^
took upon him the form of a senrant) keeps no ser-
vants in his family to be idle : the glorions angek
that attend immediately upon his person, hare wod
to do.
(2.) In baptism, we put on our Master's liverr: ii
is the badge of our profession. We have pat m
Christ ; i. e. we have done it in professioo ; vt
called Christians (a name full both of hoooar nA
obligation) from Christ our head. Now, shall vt
wear our Master's livery, and neglect our Master^
work ? This livery is our honour ; we need not be
ashamed of it ; let us not, by our slothfuloess, bei
shame to it
(3.) In baptism we obliged ourselves to do osi
Master's work. It is a bond upon the soaL A
covenant like that of Josiah's, 2 Chron. xxxiv. 31.
To walk after the Lord, and to keep his commandments,
and his testimonies. When we begin to loiter, and
spiritual sloth takes off our chariot wheels, let itiis
help to quicken us, that in baptism we took the joU|
of Christ upon us, and that we were not yoked t9j
play, but to work.
(4.) In baptism we accepted oar Master's wafts.
We had in that ordinance the privileges of theoc
covenant sealed to us ; and we took them as ontn-
compence, and earnests of more. We consented t'i
trust God for a happiness out of sight, as the fa^I^
ward of all our services, according to the tenor c^
the new covenant. Seeing then we have thns si^*
fied, and acknowledged, our expectation of < kitf-
dom that cannot be moved, shall we not serve Godwid
reverence and godly fear ?
2. Our baptism, as administered in infancj, dotb
very much strengthen the engagement ; and ma}
help to quicken our dulness, and put os iorwi,
when we begin to loiter. Our infant baptism doth
bespeak our Master to be,
(1.) Our rightful Master. We are his by the firr.
title, prior to all Satan's claims and pretensioos;
truly his servants,* for we were bom in his boosf
If our engagements to him had been only the nsal^
of our own choice, we might have been tempted to
think, that a recantation would dissolve the obligt-
tion : but we are the Lord's by a former dedication;
and if afterwards we join ourselves to tbecitizeoof
rMv,)/0rftiiiM$ that he rgenwed (Yi%. in baptisn) « elteam»9*''f*'^
catio* from hit M tim: whence note, that Ibigetfaloca ofo^
baptism is at the tx>ttom of all our barrennes, and onfhiitfatoeft
and deficiency, in that which is good.
e Ps. cxvi. I6L
A TREATISE ON BAPTISM.
1187
the country, it is our own fault. The first convey-
ance stands, and cannot be invalidated by a subse-
quent deed ; for there was no clause to reserve a
power of revocation
(2.) Our kind Master. Kind indeed, who would
take us into his family, and admit us to the protec-
tion, provision, and privileges of his family, when
we were incapable of doing him any actual service.
Being now grown up, this consideration should
quicken us to a double diligence : that we may re-
deem the time lost when we were children, and
make some grateful returns to our generous Master,
for the early tokens of his good will. W/ien Israel
was a child, then I loved him;^ and shall not we then
study what we shall render for that love ? It was our
Landlord's kindness then to put our lives into the
lease, and we are basely ungrateful if we now refuse
to do the services, or are dissatisfied with them.
(3.) Our old Master. We have been long in his
service ; from our very Infancy : we were born in his
service ; and shall we now draw back from, or drive
on heavily in, his work ? Shall we begin to tire now,
and lose thethingswehave obtained? David pleads
with God, (Ps. Ixxi. 17, 18.) Thou hast taught me from
my youth up ; and we should plead it with ourselves.
Sober servants love an old service, which they have
been long trained up in. Were not our ears bored
to the door-post, to serve for ever? and shall we fly
off from our work now ?
(4.) Our father's Master : one whom our fathers
served, and recommended to us for a Master. In-
fant baptism speaks an hereditary relation to God,
that comes to us by descent: my God, and my fathers*
God.' Our fathers found him a good Master, and
consigned us over to him, and to his service : shall
we then neglect our duty, or be negligent in it ? It
is Paul's profession, (Acts xxiv. 14.) So worship I the
God of my fathers^ Thy own Friend^ and thy fathers'
Frieiidy forget not ; thy own Master, and thy fathers'
Master, forsake not The way of religion is the good
old way, in which they walked who arc gone before
us. Idolaters, and evil-doers, are strengthened in
their wicked way by this, that it was the way of their
fathers. We will do as we have done ; we and our
fathers,^ A vain conversation is received by tradition
from their fathers,^ For which reason it is, that the
iniquity of the fathers is visited upon the children.
And shall not we be much more confirmed in the ways
of God, from the practice and resolution of our
fathers ; whose covenant was, that not they only, hut
their houses, would serve the Lord? Though that
which is bad is never the better, yet I am sure, that
which is good is never the worse, but the more in-
viting, for its being received from our ancestors. Let
us not therefore be weary in well-doing, but always
abide, and always abound, in the work of the Lord.
t Hot. xi. t.
i I Pet. i. 18.
t Exod. XV. i,
4o 2
h Jer. xliv. 17.
k Luke ill 3.
3. Baptism, especially infant baptism, is to be
improved by us, as a strong inducement to repent
of sin.
As we should improve our baptism to prevent our
fall ; so, when we are fallen, we should improve it to
help us up again. Repentance is (as far as possible)
the unsaying, and the undoing, of that which we
have said and done amiss. It is a retraction. The
law of repentance is a remedial law ; a plank thrown
out after shipwreck : and bless'ed be God, that the
covenant of grace leaves room for repentance : the
covenant of works did not
In repentance, we should improve,
1. Our baptism. And we shall find in it,
(1.) A strong engagement to repent, in our part
of the covenant.
John's baptism, which made way for Christ's,
was tlie baptism of repentance.^ The apostles were
sent to preach repentance, and to that baptism was
annexed ; Repent, and be baptized,^ Our baptism
engageth us, not only to the first repentance from
dead works, but to an after repentance, as there is
occasion. Our first washing in the laver of baptism,
obligeth us every day to wash ourfeet^ from the pol-
lutions we contract. Our covenant was, not to sin ;
but if we should sin, to repent. Impenitency is the
most direct falsifying of our baptismal covenant that
can be ; it is against the prescribed method of cure.
(2.) A sweet encouragement to repent, in God's
part of the covenant.
In this covenant both parties are engaged, God
to us, and we to God. We have obliged ourselves
(as in duty bound) to repent ; God has been pleased
to oblige himself (as in grace and mercy inclined)
to forgive upon repentance. So that baptism is a
continued seal of our pardon upon repentance:
an assurance, that if we be truly sorry for what we
have done, and will come and confess it, and do so
no more, all shall be well ; iniquity shall not be our
ruin. Repent^ and be ye baptized, for t/ie remission of
sins ;" not for the purchase of remission ; that is
Christ's work, and was done before, when the ever-
lasting righteousness was brought in ; but for the pos-
session and application of it, which are daily needed.
Let us therefore draw near with boldness, having our
hearts sprinhledfrom an evil conscience, and our bodies
washed with pure water J* Baptismal washing, as it
assures us of the pardon of sin upon repentance,
purgeth us from an evil conscience. Repent there-
fore, for the kingdom of heaven is at hand ;f i. e. the
gospel dispensation, the promise of pardon upon re-
pentance. While the hue and cry is out against the
malefactor, he flies, but the proclamation of pardon
brings him in. This kingdom of God is come nigh
unto us ; it was in baptism applied to us in particu-
lar, that the encouragement might be past dispute.
1 Acts H. 38.
o Heb. X. S2.
m John xiii. lo, a Acts ii. 38.
P Matt. IT. 17.
1186
A TREATISE ON* BAPTISM.
2. Our infant baptism.
There is much in the consideration of our baptism
as administered in infancy, to stren^hen this in-
ducement to repent. Can I do otherwise than melt
into tears of godly sorrow, when I reflect that I was
baptized in infancy? For if so, then,
(1.) By sin I have ill requited God's early kind-
ness to me. I have offended my God, and the God
of my fathers, who, upon my parents' account, dealt
so favourably with tee. It is often mentioned, as an
aggravation of sin, that it is against the God of our
fathers : thus, 2 Chron. vii. 22. Because they have
forsaken the God of their fathers ; so, 2 Chron. xxviii.
6. God hath been kind to my family, to my ances-
tors before me ; how sinful then must my sin needs
be, which hath put an affront upon such a friend ?
besides that I was then taken into covenant with
God myself, and owned in a covenant relation. God
aggravates the sin of Israel, from the consideration
of his early kindness to them, Ezek. xvi. 8, &c. espe-
cially his early covenant with them. Loved when a
child, and yet revoking, and dealing treacherously ."»
When we were polluted, and exposed, then re-
garded, pitied, taken up, washed, adorned, taken
into covenant, adopted into a good family ; and was
not that a time of love ? love sealed, love ensured
preventing love, unmerited love ? What ! and yet
despise such rich love, spurn at such bowels ? Do ye
thus requite the Lord?^ Is this thy kindness to thy
friend? How should we charge this home upon
our souls in our repentance, and blush for our
ingratitude ! Nourished, and brought up, ai%d yet
rebelling !*
(2.) By sin I have falsified my early engagements
to him. Born in bis house, brought up in his fami-
ly, brought betimes under his law,*and yet shaking
off the yoke, and bursting the bonds ! Did God
take me into covenant with himself, when I was a
child, and look upon me ever since as a covenanter ;
and yet, no sooner have I been able to go, than I
have gone from him ? to speak, than I have spoken
to his dishonour ? Aggravate sin from this topic ;
that there hath been in it, not only such base ingrati-
tude, but such horrid perjury. This consideration
is especially seasonable, when we are made to pos-
sess the iniquities of our youth ;' and are praying
with David, O remember not those early sins,^ Those
who are not baptized till years of discretion, have
no such considerations to humble them for the sin-
ful vanities of childhood and youth, as they have
ivho were baptized in their infancy. Let this there-
fore break our hearts for the sins of our youth, that
they were violations of our infant covenant ; than
which how can there be greater disingenuity ?
4. We are to improve our baptism, especially
our infant baptism, as a great support to our faith.
q Hofl. xi. 1—3.
t Job xiii. '26,
r Deut. xsxii. 6.
a Pa. XXV. 7.
• laa i. 2, 3.
V Heb. iii. 12.
Unbelief is the sin that doth mast easily beset us :
there are remainders of it in the best ; and it is at the
bottom of our many sinful departures from God7
Even those who can say, Lord, I believe, have rea-
son to add, help my unbelief "^ Now, I say, it would
be a special help against unbelief, to consider oar
baptism, especially our infant baptism.
1. Our baptism.
When we are tempted to distrust God, to question
his good-will, and to think hardly of him, then let
us recollect the covenant of grace, and our baptism,
the seal thereof. Consider,
(1.) That by baptism we were admitted into cove-
nant relations. God did then make over himself to
us, to be our God ; and take us to himself, to be his
people ; and shall we then ever distrust him ? Re-
lation is a great encouragement to dependence. See
Ps. xxi. 2. My refuge, my fortress^ my God, and
then follows, in himwill I trust ; compare Ps. xviii. 2.
As, by baptism, God hath hold of us when we de-
part from him, so, by baptism, we have hold of God
when he seems to withdraw from us. It is an ex-
cellent support to faith, when we walk in darkness,
and have no light, that we may stay ourselves apon
our God:*^ ours in covenant ; ours, for he hath made
himself over to us to be our God. Be not dismayed
(hen, for he is thy GodJ Use this as an anchor of
the soul in every storm; and whatever happens,
keep hold of thy covenant relation to God : even
then, when he seems to forsake, yet (as Christ upon
the cross) maintain this post against all the assaults
of Satan, that he is my God; my God for all this ;
and happy the people whose God is the Lord.
(2.) That by baptism we were interested in the
promises of the covenant.
To visible church members now, as formerly,
pertain the covenants , and the promises ;* to which
others are strangers,^ When the evil heart of un-
belief is doubting our immediate interest in the pro-
mises, faith may fetch in strength from the remoter
interest ; Although my house be not so with God, yet he
hath made with me an everlasting covenant ;^ and that
covenant, ordered in all things, and sure,
2. Our infant baptism. There is much in that to
add to the encouragement ; and to strengthen this
prop, which faith finds in baptism to lean upon.
Baptism seals the promise of God's being to me a
God, and that is greatly encouraging; but infant
baptism increaseth the encouragement, as it assures
me of God's being the God of my fathers, and the
God of my infancy.
(1.) The God of my fathers.
Shall I question the kindness of one who is my
own friend, and my father's friend ? the faithfulness
of one, who was in covenant with my fathers, and
always true to them? As it is an inducement to me to
w Mark ix. S4.
■ Rom. ix. 4.
X laa. 1. 10. y Isa. xli. lo.
• Eph. U. 13. b 3 Sam. sxiii. 5.
A TREATISE ON BAPTISM.
1189
choose God to be my God, because be was my fa-
thers' God ; so haviog chosen him, it must be very
pleasing to reflect upon that hereditary covenant
Nay, when our own interest may be clouded, and
eclipsed, it may bring some support and revival to
the soul, to think of our fathers' interest Peter
mentions it as a great inducement to his hearers to
believe. Ye are the children of the covenant which God
made with our fathers. Acts iii. 25. God himself
invites us to take hold of this, by fetching his rea-
sons of mercy to his people from the covenant made
with their fathers, (Lev. zxvi. 42.) Then will I re-
member my covenant with Jacob, &c. The eeed of
Abraham his friend*^ must not be forsaken, cannot
be forgotten. In the great work of our redemption,
respect was had unto the promise made unto our fa-
thers.^ Infant baptism, in the parents' right, spc^aks
covenant mercy hept for thousands ; the word com-
manded to a thousand generations ; which, if seriously
considered, hath a great deal in it to encourage
faith. The saints have often been kept from sinking
by this thought, O Lord God of our fathers f our
fathers trusted in thee J
(2.) The God of my infancy.
It is a great support to faith, to consider, not only
that God is my God, but that he was so betimes.
How favourable was he in the admission, to accept
of me upon my father's interest ! He who took me
when I was brought, surely will not cast me off when
I come myself, though weak, and trembling, and
unworthy. He who called me his own, because I
was born in his house, though I was then too little
to serve him ; who then washed me, and clothed me,
and entered into covenant with me, surely will not
now reject and disown me, though I am still weak,
and what I do is next to nothing. Preventing mer-
cies are not only in themselves very obliging, but
very encouraging to hope, in reference to further
mercy : he who began in ways of love and mercy to
me so early, will not now be wanting to me, or back-
ward to do me good. See how David strengthens
his faith from hence, (Ps. Ixxv. 6, 6.) Thou Art my
trust from my youth, by thee I have been holden up from
the womb. Loving-kindnesses, which have been ever
of old, must needs be very favourable to faith and
hope. God remembers the days of old,* and we should
remember those days.
5. We should improve our baptism, especially
our infant baptism, as a special friend to prayer.
God's people are, and should be, a praying people :
For this shall every one that is yodlypray, Ps. Ixxii.
6. It is a duty to which we are naturally very back-
ward ; sinners plead the unprofltablenessof it, ( What
profit shall we have if we pray unto him ?^) but sen-
sible souls are convinced, not only of the profit, but
e Isa. xli. 8. i Luke i. 72, 73. • 8 Chron. xx. 6.
f Ps. xxii. 4. 9 In. Ixiii- 13
b Job xxii. I&. i Job xv. 4. k Isa. viii. M.
of the necessity, of it ; not only that there is some-
thing to be gained by it, bat that really there is no
living without it. Prayer is the very breath of the
new creature. Now, a due improvement of our bap-
tism would greatly befriend us in this duty.
1. The consideration of our baptism would be of
excellent use,
(1.) To bring us to the duty.
Baptism did signify and seal our dependence
upon God, and our submission to him ; both of
which are in effect denied, and contradicted, if we
live without prayer ; either wholly neglect it, or fre-
quently intermit it. Restraining prayer, is casting
off thht fear of God,* which, in baptism, we assumed.
In baptism, we took God for our God ; and should
not a people seek unto their God?^ natural light
teacheth us to attend upon, with our prayers, that
Being whom we call and own as a God.* Baptism
put us into the relation of a people to God ; which,
while we live in the neglect of prayer, we refuse to
stand to, and so forfeit its privileges. When we find
our hearts backward to prayer; indifferent whether
we pray or not, or degenerating into a lifeless for-
mality, let us quicken them with this : Shall I give
the lie to my baptism, and disown dependence upon
that God, who then manifested such kindness ? and
whose I am by so solemn a covenant David often
excites praying graces by similar means ; Thou art
my God, early will I seek thee? Baptism is particu-
larly an engagement to family worship : by that, we
and ours were taken into covenant with God ;
therefore, we and our households should serve the
LordJ^
(2.) To imbolden us in the duty.
Slavish fear is a great enemy to prayer: takes
off our chariot wheels ; clips the wings of devotion.
Baptism, if duly considered, will be a special
remedy against that spirit of bondage, which stands
in opposition to the spirit of adoption. It is a seal
of our interest in God ; and we may from thence,
with the greater confidence, call God ours : and it
is comfortable coming with an address to one in
whom we have such an interest; one who is not
ashamed^ of his relation to us; but hath instituted
an ordinance for the solemn avowal and recogniz-
ance of it. Let us therrfore come boldly f draw near
with a true heart, having our bodies washed,^ Bap-
tism is one special qualification that fits us for a con-
fident approach to God : (as circumcision under the
law :) by that, we were admitted into the relation of
children, which should encourage us to improve
the relation, by crying, Abba, Father^ We were
then enrolled among the seed of Jacob, to whom
God never said. Seek ye me in vainJ We were in-
terested in tlie Mediator, who ever lives to make
* Dto* qui rogaU Ule/acit.
m Josh xxiv. 14. B Heb. xi. 16.
p Heb. X. 33. ^ Gal. W. 6.
I Ps. Ixiil. 1.
o Heb. iv. 36.
r Lsa. xW. 19.
1190
A TREATISE ON BAPTISM.
intercession, for we were baptized into his name.
We may plead the promise of the Spirit's assist-
ance, God's acceptance, and an answer of peace:
and may we not then come with boldness? In prayer
we stand in need of the Father's smiles, the Son's
righteousness, and the Spirit's aid ; in reference to
each of which, we should consider, that we were
baptized into the name of the Father, and of the
Son, and of the Holy Ghost.
Baptism is especially encouraging in reference to
our joint addresses ; our approaches to God in the
solemn assemblies of his people. Our participation
of the privileges of the communion of saints, should
encourage us to abound in the duties of that com-
munion. We belong to the praying body ; and our
spiritual communion with that body in prayers and
praises, (even with those with whom we cannot main-
tain a local communion,) is very comfortable, when
we approach the throne of g^ce. To think, that
that mystical body, into which we were baptized, is
attending the same throne of grace, upon the same
errands. Let this therefore lift up the hands that
bang down, and confirm the feeble knees. But
further,
2. The consideration of our baptism, at adminis^
tered in infancy, will much more befriend prayer;
both as an inducement to, and an encouragement in,
that duty. Three comfortable inferences may be
drawn from it, viz.
(1.) That God is ready to receive those who come
to him, and will in no wise cast them out.
He who would have little children come to him,
infants, such as cannot speak for themselves, surely
will not reject and put away those, who, though still
very weak, yet do, in some measure, lisp out tbeir
desires to him. Infant baptism discovers the good-
ness of God to be, preventing goodness, unmerited
goodness, free in the communication of itself, and
not strict in standing upon terms. Hard thoughts
of God drive ua from, and discourage us in, the
duty of prayer ; and are no less uncomfortable to
ourselves, than they are dishonourable to God.
Now, the serious consideration of the favours of our
infant baptism, would cause the goodness of God to
pass before us ; and very much endear our Master,
and his service, to us. And this would bring us
with cheerfulness, and boldness, to the throne of
^race, to ask, and receive, mercy and help.
(2.) That we were early brought into covenant with
him ; were betimes received into the number, and
entitled to the privileges of children ; which is a
great engagement upon us to adhere to God, and a
great encouragement to us to hope, that God will
not forsake us. It is a good plea in prayer, (see
how comfortably David pleads it, Ps. xxii. 9 — 11.)
Thou art he that took me out of the womb ; (and imme-
• 1 Chron. xii. 17. 2 Chron. xx. 6.
diately into covenant;) Mote didsi make sk i^
(though incapable of the act of bope, didst Uj j
foundation for hope to build upon) when I wag mpa^
my mother's breasts : thou art my God, for / was cci
upon thee (by my parents' dedication of me; /r«q
the womb ; therefore, he not far from me. He plea^
to the same purpose when old, (Ps. Izzi. &. compan
e. 17, 18.) for time doth not wear out the comfort o1
our infant covenants. How careful was God %
get possession of us betimes ! and can we fiini :a
our hearts now to cast him off? or can we fear i^ai
he should cast us off?
(3.) That he was our fathers' God.
That we may with comfort take bold of, in tk
darkest seasons. Thus the saints of old used t^
do:* though they might have said, my God, t&eij
chose rather to insist upon the covenant relatioQ d
tbeir parents. David presseth this in bis plea f«d
salvation, (Ps. Ixxxvi. 16.) Save the eon. of iky ksM^l
maid; bom in thy house, therefore obliged to seH
thee, and therefore expecting to be saved by ths.
We find God often showing kindness, as David u
Mephibosheth, for the father's sake; which, per-
haps, is therefore called the kindnese of Godf sar^
kindness as God was used to show, bereditair kind-
ness. Plead then (as Asa with Benhadad) s
ancient league between God and thy father; aid
take encouragement from thence.
Thus may we order our cause before God. aid
fill our mouths with arguments ; not to move Go^.
(for he is of one mind, and who can tarn him?; kt
to move ourselves ; to strengthen our faith, and fe
quicken our fervency.
6. We should improve oar baptism, especiaJJ;
our infant baptism, as a powerful engagement to
brotherly love.
This is the new commandment; thoDgfa an dd
commandment, enforced by new motives, built opoa
a new foundation. It is peculiarly the law o/
Christ's kingdom, the lesson of his school, the livm
of his family ; an essential branch of oar bolj asd
excellent religion. Now there is that in baptiss.
which should mightily induce us to love one an-
other with a pure heart, fervently : and would (if
used aright) eradicate all love-killing principles and
practices ; and overcome all our fends and animo-
sities ; and readily and powerfully sttg;gest, to all
Christians, that necessary caution. See that yefoRut
out by the way,
1. The consideration of our haj^iem would be a
great inducement to brotherly love.
( 1 .) The oneness of our baptism. It is the apos-
tle's argument for unity of spirit, that there is m
baptism. As there is one faith, so there is one «sy
of professing and owning that faith« TisK. bapfi^o:
the common door of admission into the risible
1 2 Sam. tx. 7.
II Epb. ix, 3, ^
A TREATISE ON BAPTISM.
1191
arcb. Those wbo, in lesser things, differ in their
(preliensionSy and are accordingly subdivided, yet
this agree, that they are baptized into the same
estt names of the Father, Son, and Holy Ghost,
^hatever dividing names we are known by, whe-
er of Paul, or Apollos, or Cephas, whether of
Dtber, or Calvin, or the Chorch of England, we
ere not baptized into those names; (the great apos-
e disowns it, 1 Cor. i. 13. Were ye baptized in the
Mwne of Paul ?) no, we were baptized in the name
r the Lord Jesus, who hath instituted this ordi-
ance, as a centre of unity to all Christians. The
lith professed in baptism is a common faith;'' (that
I ivhich all Christians are agreed ; abstracted from
II controverted opinions of lesser moment;) of
t^bich, what is commonly called the Apostle's Creed
lay be considered as a summary. Our Lord Jesus,
Q baptism, receiyed us, not to doubtful ditputatunu ;*
herefore we should so receive one another. All
Christians who are duly baptized, however differing
o other things, are ioterested in one and the same
covenant, guided by one and the same rule, meet at
>ne and the same throne of grace, are entitled to one
ind the same inheritance, and all this by one and
Lhe same baptism : and should they not then love
9ne another, since the things wherein they agree
ire so many and so great, while the things wherein
they differ are, comparatively, so few, at least, so
small ? How should this shame us out of our pri-
vate piques and quarrels, distances and estrange-
ments, that our Lord Jesus has not only put up a
prayer, but instituted such an ordinance, that we all
might be one ?' As for those who enervate the force
of this argument, and evade it, by appropriating
baptism (like the Donatists of old) to their own way,
whatever the monopolizing, excluding principle be,
on the one hand or on the other, let not my soul
come into their secret, unto their assembly, mine
honour, be not thou united. To unchurch, unchris-
tianize, unbaptize, all those who are not in every
thing of our length, is a project so dishonourable to
Christ, so destructive to the catholic church, and so
directly opposite to the spirit of the gospel, that I
cannot mention it without expressing my abhorrence
of it. The Lord preserve his church from the mis-
chievous consequences of pride and bigotry.
(2.) The operation of our baptism.
Though baptism doth not always produce a real
change, yet it doth always effect a relative change :
HO that those who are duly baptized, are thereby
admitted members of the visible church, and there-
fore stand in a near relation to all the members of
it : for by one spirit are we all baptized into one body,
whether we be Jews or Gentiles J By baptism we are
all admitted into the family and kingdom of Jesus
Christ, and so become related to one another, yea.
V Tit. i. 4. w Rom. xiv. 1.
7 I Cor. xii. 13. « Eph. Hi. 16.
s Johnxv1i.21.
m Mai. ti. 10.
are adopted to be the children of the same Father.
All the saints, both in heaven and earth, make but
one family, and that named from Christ,* the head of
it, to whom they are all united. Have we not all one
Father V from whence it follows, that all we are
brethren.** Now relation is a great inducement to
love and affection : if we are brethren, we should
love as brethren. No strife, for we are brethren,^
It would be very unnatural for the children of the
same father to fall out, and fight, because they are
not all of the same stature, strength, or complexion.
Baptized Christians are members one of another ^
and it is very unbecoming, if there be not that love
and sympathy among them, which there is between
the members of the natural body. Though the
members have not all the same place, strength,
comeliness, and use in the body, yet they love one
another, and have a concern one for another, because
it is the same soul which actuates, and animates,
and permeates, every member of the body ; and
should it not be so in the mystical body, forasmuch
as we are members in particular, and have need one
of another?* For though there be a diversity of
operations, and gifts, and adminittrations, yet there is
but one spirit,^ which actuates all the members.
For this reason, the strong must not despise the
weak, nor the weak judge the strong. This should
enlarge and extend our love to all Christians, how-
ever distinguished, dignified, or vilified.
(3.) The obligation of our baptism.
It binds us to obey : and this is the second great
commandment to which we arc to yield obedience.
Thou shalt love thy neighbour as thyself: and this, re-
vived and confirmed by our Saviour, so often repeat-
ed, so much inculcated, so strongly ratified, and
enforced by so many pressing motives and argu-
ments, that we have precept upon precept, line upon
line, to this purpose. Now our baptism is a bond
upon our souls, to walh according to this rule. That
which doth so richly assure us of God's love to us,
doth, no doubt, firmly engage us to love one another.
Envy, hatred, malice, and uncharitableness, are
some of those devilish lusts, which in our baptism
we renounced, and engaged to fight against. Shall
we then harbour and embrace them ? or be led, and
actuated, and governed by them ? It is the apostle's
argument, (Col. iii. 8 — 10.) Put off all these, anger,
wrath, malice, seeing you have (at least in profession
and engagement) put off the old man, and put on the
new man,
2. The consideration of our baptism, as adminis^
tered in infancy, would very much strengthen the
inducement to brotherly love.
(1.) As it is a signal discovery of God's love to
us ; preventing love, unmerited love.
If he loved us when we were infants, and had
b Matt, xxiil. & • Gen xUi. 8. d Eph. iv. 25.
« I Cor. xii. 2&— S7. f I Cor. xii. 4-6.
1102
A TREATISE ON BAPTISM.
nothing in as to induce or encourage love, what can
we object against loving oar brother ? The beloved
disciple; who had leaned on Jesas' breast, was most
loving himself, and did most press love apon others.
The more sensible we are of God's love to us, the
more will our hearts be drawn out in love to our
brethren. All acceptable love in us is but the reflex
of God's love to us. Are you to seek for proofs of the
love of God to you ? as they, Mai. i. 2. Yet ye say.
Wherein hast thou loved us ? Reflect upon your infant
baptism, and you will see wherein: that was a time
of love indeed ; the love of espousals ; and should
not we then love one another, with a pure heart, fer-
vently.
(2.) As it puts us into an early relation one to an-
other.
Those relations which take rise vnth our birth,
and into which we are led by nature itself, have
usually the greatest influence, and lay the strongest
ties upon us. Such is this. We are brethren from
our infancy ; were born in the same house ; and
having the same birth-right privileges, being inter-
ested in the same happiness and hopes, let us not
fall out by the way. Especially, considering what
was our state when we were put into that relation :
we were little children, and therefore, innudiee, should
be such stilL^ Our infant baptism should teach us
to receive the kingdom of God as little children ;** with
all humility, and lowliness of mind; which is a
temper that would mightily promote our brotherly
love. The consideration of our infant baptism would
help to make us like little children:^ peaceable and
loving in all our carriage ; plain and open, without
design, or study of revenge.
Other particulars might be mentioned, wherein
our baptism, our infant baptism, may be Improved
by us, to promote our comfort and holiness, and to
build us up in our most holy faith ; but these shall
suflice.
CHAPTER VI.
DIRECTIONS TO PARENTS. CONCERNING THE BAPTISM
OF THEIR CHILDREN.
Next to our own baptism, and the improvement
of that, our concern is about our children's baptism;
for they are parts of ourselves, and God and nature
have constituted us feoffees, in trust for them, to act
for their good, in their behalf. And I fear that much
of the contempt which infant baptism is brought
under with some, is owing to the ignorance, neglect,
and mismanagement, which parents are guilty of in
that matter ; and nothing would be more effectual
r I Cor. xir. 90.
h Bfark z. 15.
i Matt tviii.3.
to revive and preserve the honoar of it, than paro^
conscientioas and serioos discharge of their A&
with reference to it ; for they are the petsoos coc-
cemed, and their carelessness is an error in the fis
concoction. And therefore, / vrite unto j^au^fmtl^n*
The relation of a father, by the consent of natit^,
as well as by the law of nature, bath aothoritr asi
honour, belonging to it. There were sevei^ dirs-
ties, and privileges, conferred by the Roman govera-
ment upon the father of three children. Childm
are a heritage of the Lord ; happy is the man ikA
hath his quiver full of them. Tho&e who are sa
quite divested of natural affection, value then »r-
cordingly. They are (saith Jacob) the children c-M
God hath graciously given thy sermtnt.^ \¥hen tkf
are multiplied, they are not to be accounted be*
thens, but blessings : Obed-Edom had ei^ht soai.
for the Lord blessed him. Our duty is to take can
of them ; especially of their better part. One of tk
first things we have to do for them, is to dedicati
them to God in baptism. And concerning that we
shall endeavour to direct you that are parents,
I. In your preparation for it
II. In your management of it
III. In your improvement of it afterwards, ia f^
ference to your children. For the
I. Preparation for it. I obserre in general, tbaf
before this, as before other solemn ordinances, ihm
ought to be due preparation ; (as much as before tk
Lord's supper ;) and yet ordinarily how little is
there ! The more seldom we have occasion to attesd
upon the Lord in this service, the more need ve
have to prepare for it with all serioasness. M(Rt
particularly,
I. Get a right understanding of the ordinaxMre,
and of your own concern and interest io it.
There are many who bring their children to be
baptized, only because it is the fashion of the coaiH
try, and they would be strangely looked upon if
they did not do it ; but they know nothing of tbe
meaning of this service. And if we thus offer the
blind for sacrifice, is it not evil? Give diligtsce
therefore, clearly and distinctly to anderstaiid
what you do, and why you do it.
1. What you do.
You give up your children (which are paits of
yourselves) to God. It is a peculiar interest which
parents have in their children ; founded upon the
highest law, and the greatest love : it is undisputed,
natural, and unalienable. Know then, that by vir-
tue of this interest, you have a power to dispose of
them, for their good, and God's glory. Ton do there-
fore accordingly give them up to God ; and transfer
all your right and title to them, and all your ioter-
est in them, to him, according to the tenor of iht
covenant You resign them to God, to be taoglit
» John il. 13, u.
^ Gen.
A TREATISE ON BAPTISM.
1193
1 ruled, and disposed of, and portioned by him ;
Lms made holy and happy by him. Yoo bring them
be laid at the feet of the Lord Jesas. Under-
nci farther,
1.) That you do hereby oblige your ehUdren;
td them to the Lord ; to his word and to his law.
much as in you lies, you lay an obligation upon
im, against all sin, and to all duty. Not an ori-
isil, but an additional, bond. You bind them to a
?at deal ; but to nothing to which they were not
und before. You do in baptism, as when you set
ar children apprentices ; interposing your own
thority to oblige them to the duties of the relation,
»m a sincere regard to their real advantage. And
n you think this too much to do for God, who gave
s Son, his only-begotten Son, for you ? The Fa-
er sanctified Au Son, and sent him into the world ;
e. set him apart for the work of our redemption :
id should not we then sanctify our children, and
t them apart for God and his glory ? Which may
'terwards operate, by a moral influence, as an ar-
inient with themselves (and ail little enough) to fix
iem to God and doty.
(2.) Yoo do hereby oblige yourselves to bring them
p accordingly ; in the nurture and admonition of
le Lord. It is a great charge, which parents take
pen themselves, when they bring their children to
e baptized ; and I fear the reason why so few per-
)rm it, is because they do so little understand and
onsider it. This obligation u pon you also, is indeed
> no more than you were before bound to, though it
oth more bind you, and strengthen the natural obli-
atioD. Labour to understand this. In dealing with
len, yon would not put your hand to a bond, with-
nt knowing first what it meant, and what you took
ipon yourselves by it ; and will you, in dealing with
rod, do such a thing rashly and inconsiderately ?
2. Why you do it.
Understand upon what grounds yon go, in bring-
ng your children to baptism ; else it is not in faith.
have endeavoured, at large, to show what Scrip-
ure grounds we go upon in baptizing children : on-
lerstand them well. In short, (1.) You do it in
ton^liance with the tenor of the covenant ; which
uns, to us and to our children, that God will be a
'tW to us and to our seed, (2.) You do it, in con-
'ormity to the will of God reyealed in the Old-Testa-
ncnt administration of the covenant; in that which
ivas not ceremonial, viz. the admission of the chil-
dren of the coTcnanters into the same covenant with
their parents. (3.) You do it in obedience to the
appointment of Christ ; that little children should be
brought unto him.*' (4.) You do it in pursuance
of your own covenant with God ; wherein yon gave
up yourselves, and all near and dear to you, unto
him ; your children therefore especially, who are in
e Mark z. 14.
a manner parts of yourselves. (6.) Yon do it out
of a natural affection to your children ; which
prompts yon to do all yon can for their good. La-
bour thus to understand yourselves, and act vrith
reason in what you do.
2. Be serious in examining yourselves, and your
own covenant interest in God.
What title your children have to the ordinance,
they have by descent from you : and there appears no
reason to expect, that the streams should rise higher
than the spring ; that yon should convey to your
children a higher and greater title than you have
yourselves. Therefore examine yourselves, whether
you be in the faith ; for though your profession of
faith (in nothing visibly contradicted) be sufficient,
so far as the church can decide, to entitle your chil-
dren to this ordinance, yet God is not to be mocked ;
he searcheth the heart, and will not be put off with
shows and pretences ; be knoweth where the heart
if not right, but unsteady in the covenant. Therefore
wc should diligently commune with our own hearts
in this matter, and take heed of deceiving ourselves.
It is a thing in which multitudes are mistaken, and
in which a mistake is extremely fatal. Therefore
ask. Is there not a lie in my right hand? When we
bring our children to be ingrafted into Christ, we
should inquire. Am I myself ingrafted into him?
Am I alive indeed, or have I only a name to live ?
Take this opportunity of driving the matter to an
issue. Such a shaking of the tree, if it be indeed
well rooted, will but make it take root the stronger.
3. Renew your repentance for the breach of your
baptismal engagements.
Upon every renewal of our covenant with God,
we should penitently reflect upon our violations of
it: especially when, in effect, renewing that baptism
which is the baptism of repentance. Those whom
John baptized confessed their sins ; and so should
they who bring their children to be baptized. It is
well the covenant we are under leaves room for re-
pentance.
4. Be earnest with God in prayer, for a blessing
upon his own ordinance.
The blessing of God is all in all to the comfort
and benefit of it. Pray that the ordinance may be
made effectual to the child, and not be an empty
sign. How grace is wrought in the hearts of infants
we know not : how should we, when the production
of it in the adult is such a mystery ? like the wind,
which we cannot tell whence it cometh, nor whither
it goeth : it is like the forming of the bones in the
womb of her that is with child. But this we know,
that the God of the spirits of all flesh hath access to
the souls of little infants, and can make them meet
for heaven : and from thence we should take encou-
ragement in our prayers for them. God is not tied
1194
A TREATISE ON BAPTISM.
to means, for he needs them not ; but we may, with
more confidence, expect his manifestations of him-
self when we are in the use of the means. Pray
then that God would grace his own ordinance with
his special presence, and accept the dedication of
the child to him. This is a promised mercy, but yet
for this God will be sought unto, and inquired of by
the ho%ue of Israel,
What I say to one I say to both the parents. The
mother must consent to the dedication of the child,
as well as the father, though commonly it is the
father who makes the profession ; and they should
both together discourse before of these things, as
hein together of the grace of life, ^ They are generally
both contriving about the outside, and the formality
of the service ; they would do well to help one an-
other in the main matter. The dedication of Samuel*
was his mother's act and deed ; and David often
pleads a relation to God as the son of his handmaid.
The mothers, from the conception, should look upon
the fruit of their bodies as belonging to God ; and,
in intention, devote it accordingly. It may minister
some comfort and relief to a pious mother, in breed-
ing-sicknesses, and bearing-pains, that they are in
order to bring another member into Christ's visible
body ; and who would not encounter some difficul-
ties to bear a child to the Lord ? It was the peculiar
honour of Mary, that she was the mother of Christ :
and is not some ray of that honour put upon those
who are the mothers of Christians? Is it not a holy
thing which shall be bom of thee, and that shall be
called a child of God ? This, indeed, was said of
Christ, (Luke i. 35.) but it may, in some sense, be
said of Christians. Be not cast down then, or dis-
quieted ; blessed shall be the fruit of thy body,^ It is
the Lord's, and God will look after his own. You
should take care accordingly to preserve it, and to
keep yourselves pure. Every Christian is a spiritual
Nazarite ; and if Samson must be a Naxaritefrom
the womb, his mother must eat no unclean thing,t: Do
nothing to destroy, or defile, that temple of God
which is in the rearing. Have an eye to this, in
your provision for your children, as soon as they
come into the world. When the knees prevent them,
and the breasts which they suck, say. This care I
take of them, that they may be given up to the Lord.
Norse them for him. This would sanctify natural
affection, and make those common cares peculiarly
pleasing to God, and first abounding to a good ac-
count. While you love your children, and take care
of them, and provide forthem, and nurse them, (which
those that are able ought to do,) only because tliey are
your own offspring, what do ye more than others ?
more than even the brute creatures ? But to do this
with an eye to God, to take care of them as bom in
his house, children of the covenant, who belong to
* 1 Pet. iv. 7.
• 1 Sam. 1. II.
Christ's family ; this is to do it after agoH^iK
and as becomes the gospel Where spcdal privibi
are enjoyed, even in common actions, there OBgit
be a special regard to those privileges.
II. As to the management of the ordinance wh^
it comes, I would direct yon,
I. As to the externals of it
Be prudent in ordering the circumsta]iGes(«dii|
as they fall within your management) in sm i
manner, as that the great ends of the institatioD bi)
be promoted, and not hindered. For time^uj
place, we gave directions^before. In genenl csj
suit the solemnity of an ordinance, and let h \\
managed with an agreeable seriousness. WesJ
too commonly, that inviting and treating the pM
is made the main matter at a christeniag. as v^
call it All the care is to please their neigh
while there is but little thought how to please G.^
m It
I condemn not the inviting of friends (Chrbtiaj
friends) on such an occasion, provided the endsf
right : not to make a fair show in thefiesk, but
our friends may be witnesses of our covenaotioi: i
God for our seed, and may join with us in prayer
a blessing upon the ordinance. When JofaD nj
circumcised, Elizabeth had her neighboors »
cousins with her, Luke i. 58, 59. And this maj be^
mean to preserve, and increase, that lore vhid
there should be amongst neighbours and relatiTe^
and to knit families together.
Nor do I altogether condemn such moderate t\\
pressions of rejoicing, as do become Christians, uJ
arc consistent with the seriousness of the institotioii
But how rarely are they so regulated! AbrabiS
made a great feast, not when Isaac was circomcisM
but when he was weaned. Gen. xxi. 8. Hovprei
judicial such entertainments usually are, oot oqIj
to the health of the mother, but to the eificacjof ti<
ordinance, is too evident. Meetings of frieods apefl
that occasion, should be to edify, nottoiDSDare.ooi
another. And yet how often do we see one of ^
great institutions of the gospel managed niacb lik«
the idolatrous worship of the golden calf, wbeD,ai^
a piece of blind devotion, the people sat dsten to ai
and drink, and rose up to play: thus gratifying tb^
flesh whicli in baptism we renounce. Fasbiooi^
commonly pleaded as an excuse in this case : a poor
excuse for a Christian. What is Christianitjr bota
sober singularity ? a non-conformity to this present
world ? Wo must inquire, what is right, not what is
fashion ; what is the way of Christ, not what is the
way of the world.
Particular rules cannot here be given with aoj
certainty, so as to fit all persons, places, and cir-
cumstances ; only, in general, let not the sksdof
eat out the substance, nor the beauty of the onii-
f Deut xxvlii. 4.
f Judg.Mil'.
A TREATISE ON BAPTISM.
1196
nee be eclipsed by the pomp and gaiety of the
LSt.
2. As to the frame of yoar spirits, (which is the
tin matter, and what God especially looks at,) take
sse directions:
1. Do what yoa do, uprightly, and sincerely.
That good man was much in the right, who pro-
ssed, that he knew no religion hut tineerity. It is the
iixie condition of the new covenant ; and our great
ivilege, and that wherein the covenant of grace is
:il ordered, that sincerity is our gospel perfection,
ren. xvii. \,) Walk before me, and be tkou petfeet:
e. upright in the main matter of covenanting with
od ; ' sincere in the closing, consenting act, bow-
er, in many things, thou mayst come short.
(I.) Be upright in dedicating yourselves to God.
[ean what you say, when yon say you will be the
ord's. It is the comfort of all those who are
(raclites indeed, that they are able to say, through
race, that though they have many ways dealt/oo/-
Jdy in the covenant, yet they kave not dealt faUely
I the covenants Take heed of that. Allowed guile
1 our federal transactions is the radical hypocrisy.
\e not deceived, God is not mocked. We may
ossibly deceive one another, but God is too wise
> be imposed upon. If we think to put a cheat
pon him, we shall prove in the end to have put the
Forst cheat upon our own souls. Dread the thought
f lying to the God of truth ; as they did, (Ps. Ixxviii.
6, 37.) who on\y flattered him with their tongues, for
heir heart waa not right with him. Let there be no
eserve for any known sin; no exception of any
louse of Rimmon : such a proviso would be the
overthrow and defeasance of the deed.
(2.) Be upright in the dedication of your children
;o God.
Yoa say they shall be the Lord's ; but are yon in
^ood earnest? and do you mean as you say? Do
jTOu really intend your children to be taught, and
ruled, and disposed of, and provided for, by the
Lord Jesus? and this, with a single eye to the will
of God as your rule, and the glory of God as your
end?
Yoa should examine your own souls, whether you
are thus cordial and sincere, or not. He that is not
sincere in covenanting for himself, can never be
right hearty in covenanting for his children. And
who knows what a wrong your hypocrisy may prove
to your poor infants ?
2. Do it in faith; especially faith in the great
Mediator.
When Hannah came to dedicate her son Samuel
to God, she brought a sacrifice, 1 Sam. i. 24, 25.
Christ is the great sacrifice, in the virtue and value
of which we must present ourselves and ours to
God.
' Pa. xliv. 17. • S Sam. vii. is. t John sir. 32. u Luk« ii. 72.
3. Do it thankfully.
It is our duty, in every thing, to give thanks;
especially in such a thing as this, which is so very
much to our comfort and advantage.
(1.) Bless God for your covenant interest ; that
God is, and will be, to you a God : and take this
occasion to speak of it to his praise. Wonder at his
condescending goodness. Whence is this to me, a
worthless worm of the earth ? So mean, so vile, and
yet taken into covenant with God ! interested in the
Lord of glory ; his attributes, his promises ! Who
am I, O Lord God?* That God should take any
notice of me, should show me any token for good, is
wonderful, considering how undeserving, how ill-
deserving, I am ; but that he should communicate his
favours in a covenant way, interpose himself for secu-
rity, make himself a debtor to his own truth, is such a
paradox of love, as challengetb everlasting wonder
and praise. That I should be made a friend and fa-
vourite, while so many continue aliem and strangers
to the covenant of promise! be astonished, O heavens,
at this ! Lord, how' is it^ that thou wilt manifest thyself
to us, and not unto the world ? ' A heart to be duly
thankful to God for the covenant of gn^ce, is a good
evidence of our interest in it. Upon this occasion,
take a view of covenant privileges: observe how
well ordered and how sure the covenant is ; what
you have in hope, and what you have in hand, by
virtue of it; and let all this draw out your hearts in
love and thankfulness. Trace up the streams of all
your mercies to the inexhaustible spring ; and let
this be the burthen of every song of praise, to per-
form the mercy promised, and to remember his holy
covenant,*
(2.) Bless God that the covenant of grace is so
ordered, that not you only, but your offspring, are
taken into that covenant : that God will be a God,
not to you only, but to your seed," and so entail his
kindness, by a covenant commanded to a thousand
generations. Thus richly doth free grace outdo all
expectation. I had not thought to see thy face ^ (saith
dying Jacob to bis son Joseph,) and lo, God hath
showed me also thy seed,'' That God should signify
bis good will to us, is very wonderful ; but lo, as if
this had been a small matter, he hath spoken concerning
his servants* house, for a great while to come ; and is
this the manner of men, O Lord God ? * Admire the
condescension of divine grace herein. Many great
men think it beneath them to take notice of children ;
but our Lord Jesus >vill have little children brought
to him, and by no means forbidden. Mention this
to the glory of God's wisdom and goodness, and
never forget this instance of his loving-kindness.
(3.) Bless God that you have a child to dedicate
to him.
Much of the mercy of having children lies in
T Gen. xvii. 7. w Qeu. xWiii. li. *■ 2 Sam. vii. 10.
1196
A TREATISE ON BAPTISM.
this, that we have them to devote to God : not only
a seed to be accounted to us, but to be accounted to
the Lord, for a generation :' not only to honour us,
and to bear up our names, but to honour God, and
to bear up his name in the world. What is an estate,
or office, good for, but to glorify God with it, and
that we may have something to lay out, and use, for
his honour? Bless God, that he hath not only given
you a child, but that he hath invited and encouraged
yon to give it to him again, and is pleased to accept
of it. Be thankful that you have a child admitted,
from its birth, into the bosom of the church, and
under the wings of the Divine Majesty. How sad
were it to bring forth children to the murderer f but
how comfortable to bring forth children to the
Saviour ! Hannah had been long barren, and it was
her great grief ; at length God gave her a Samuel ;
but it doth not appear that his birth was so much
the matter of her praise, as his dedication to the
Lord. When she had brought him, in his infancy,
to the tabernacle, then it was that she said, Mg soul
rejoieeth in the Lord,*' You have more reason to be
thankful that you have a child born to inherit the
privileges of the covenant, than if you had a child
born to inherit the largest estate.
(4.) Bless God that you have opportunity, and
a heart, thus to dedicate your child to God.
That he hath given you to see, and claim, and
use your privilege; and hath appointed his minis-
ters, by baptism, solemnly to invest the children
you dedicate to God, in the bene6ts of the cove-
nant. Bless God that he hath erected his taber-
nacle, and sanctuary, in the midst of us ; and hath
not left himself without witness, nor us without the
means of grace and salvation. He hath not dealt
so with many other nations ; (they and theirs are
afar off;) and should not this make us very thank-
ful? Preventing mercies, distinguishing mercies,
spiritual mercies, are in a special manner obliging.
Rightly understand the nature and intention of the
ordinance, and you will say, with wonder and praise.
This is no other than the house of God, and the gate of
heaven : this gate of the Lord, into which the righteous
shall enter : enter into it therefore with thanksgiving,
and into his courts with praise.
4. Do it sorrowing for the corruption of nature,
which needs cleansing.
The appointment of infant baptism is an evidence
of original sin : if little children were not polluted,
they would not need to be washed ; and consider,
that they derive their pollution from you. Who can
bring a clean thing out of an unclean ?** They were
shapen in iniquity, and conceived in sin.' It is so even
with the children of pious parents ; the natural cor-
ruption, not the supernatural grace, is propagated.
Methinks this should be a melancholy thought to
7 Ps. xxii. M. I Hoa. iv. la • 1 Sam. t. 28. and ii. 1.
parents, that while they cannot communicate their
graces to their offspring, they cannot but commani-
cate their corruptions. Adam was himself made in
the image of God ; but when he was fallen, he hegat
a son in his own liheness,^ And the same corrupt
likeness is still conveyed. Little children, therefore,
need this sacramental regeneration : upon occa:sioo
of which you, who are parents, should humbly reflect
upon your own corruption, which kindled theirs. It
should be matter of grief to you, that your children
bear your iniquity ; and may blame you for the con-
veyance of that root of bitterness, which bears so
much sin and misery.
6. Do it, rejoicing in the covenant of iprace, which
provides cleansing.
Thus, at the laying of a stone in the gospel
temple, as at the laying of the first stone of Zerub-
babel's temple, there is occasion for a mixture of joy
and sorrow : and that sorrow for sin is so far from
obstructing, that really it befriends, this joy. Your
children are polluted, but bless God that there is a
fountain opened ; not only /or the house of David, hot
for the inhabitants of Jerusalem* Draw water there-
fore with joy out of these wells of salvation. Rejoice
that there is such a covenant, which you can through
grace lay any claim to. The expressions of joy,
and rejoicing, at the baptism of a child, should be
turned into this channel ; and should terminate in
God, and in the new covenant.
Thus should yon bring your children to baptism.
And in order thereunto, it is requisite, in general,
that you be very serious in it. It certainly is not a
thing to be done rashly, and carelessly, but with great
concern ; and the more it lies out of the way of our
usual meditations in other duties, the more need
we have to engage all that is within ns in this ser-
vice. I come now,
III. To direct you what improvement to make of
infant baptism, with reference to your children.
If you have not put off humanity, as well as
Christianity, and divested yourselves of natural, as
well as gracious, affections, you cannot but have a
great concern for your children. I desire to adore
the wisdom of God, in planting in the hearts of
parents such love to their offspring. It is necessary
to the preservation, both of the church, and of the
world ; and is therefore to be encouraged. It is the
work of grace to improve, direct, and sanctify,
natural affections. Christian parents, therefore,
should do more and better than others, in their
carriage towards their children.
I undertake not to direct, in general, to all the
duties which parents owe to their children ; but to
instruct them how to improve the baptism of their
children; in praying for them; in teaching them ; in
providing for them ; and in parting with them : in
b Job ziv. 4. c Pa. 11. s. d Oen. v. 3. • Zecb. zitt I.
A TREATISE ON BAPTISM.
1197
all wbich we shoald make ase of their baptism, for
direction^ qaickeoing, and encouragement
Parents shoald improve the baptism of their chil-
dren,
1. In praying for them.
It is the daty of parents to pray for their children,
and to bless them in the name of the Lord. Chil-
dren's asking their parents' blessing, for anght I see,
is a very laadable practice, provided it do not dege-
nerate (as the best duties too often do) into forma-
lity. It is good to teach children betimes how to
value their interest in the prayers of their pious
parents. In praying for children, it is proper some-
tiroes to be particular, as Job for his, {eh. i. 5.) ae-
cording to the number of them all.
As to the improvement of their baptism in pray-
ing for them,
(1.) Take direction from their baptism, what to
beg of God for them ; viz. covenant mercies.
God's promises are to be the rule of our prayers :
we should seek from God, what God hath sealed to
us. Remember, when you are praying for your
children, to mind their spiritual and eternal state,
more than their temporal. They were covenant
blessings, which Abraham's heart was so much upon,
when he prayed, (Gen. xvii. 18.) O that Ishmael
might live before thee; though God heard him for
Isaac. Seek not great things in the world for your
children ; but be earnest with God to give Ihem
knowledge and grace ; that good part ; the best por-
tion you can desire for them. Help them by your
prayers, against their lusts and corruptions. You
were accessary to their spiritual distempers, and
therefore you should do what you can to get them
cured ; and what can you do better, than bring them
to Christ, the g^eat Physician, in the arms of faith
and prayer? as that poor woman, (Matt. xv. 22.)
whose daughter was vexed with a devil.
(2.) Take encouragement from their baptism in
your prayers for them.
Look upon their baptism, and you will see upon
what grounds yon go in praying for them. You
pray for them as in covenant with God, interested in
the promises, sealed to be the Lord's ; and those are
good pleas in prayer, to be used for the confirmation
of your faith. Pray that God would treat them as
his ; tell him, and humbly insist upon it, that they
are his ; whom you gave to him, and of whom he ac-
cepted : and will he not take care of his own ? How
far the promise of the new heart is sealed in bap-
tism, I do not now inquire ; but the sealing of the
covenant 5n general, as a token of God's good will
to our seed, as a suflScient handle for faith to take
hold on, in praying for our children. I see not how
those parents can, with equal confidence, pray for
their children, who deny them to be in covenant,
• Qen. zzvii. s&
and so set them upon even ground with the children
of infidels. Isaac and Jacob blessed their chil-
dren by faith, (Heb. xi. 20, 21.) and that faith re-
spected the covenant which God had made with
them, and with their seed.
In praying for children, it is our duty to resign
and give them up to God, to be disposed of as he
pleaseth ; with a holy resolution quietly to acquiesce
in those disposals. Now it is very comfortable thus
to give them up in prayer, when we have already
given them up in baptism. Having submitted them
to such an ordinance, we may, with comfort, submit
them to any providence which God shall order for
them. With great comfort may you give them up,
to one who hath already received them, and set his
own stamp and superscription upon them. It was
said of Austin, who was so often prayed for by his
pious mother Monica, that surely a child of so many
prayers could not miscarry. If you be most earnest
for spiritual blessings for your children, God will
give an answer of peace, some way or other, some
time or other. In all your blessings of them, (as in
the blessing of Jacob,) let the dew of heaven * be put
before the fatness of earth ; and let the blessings of the
nether springs be still postponed to Ihose of the upper,
2. Parents should improve the baptism of their
children in teaching them.
I take it for granted, that it is the duty of parents
to teach their children. The very light of nature
dictates this: and many heathens have left, not
only good rules to this purpose, but good examples.
But it is more clearly enjoined by the Scripture law.
And there, the duty of parents is summed up in this,
(Eph. vi. 4.) bring them up in the nurture and admo-
nition of the Lord. Take heed of the devil's nur-
ture, rest not in the world's nurture, but let it be the
nurture and admonition of the Lord. It was an Old-
Testament precept, (Prov. xii. 6,) Train up a child in
the way he should go ; and this is equally a duty
under the New Testament ; and it may still be hoped
that he will not afterwards depart from it ; but that
the well-seasoned vessel will retain the savour of life
unto life. The first dispensation of the covenant, to
the covenanters and their seed, that we have upon
record, was to one who was famous for the religious
education of children. / hnow A braham^ (saith God,)
that he will command his children and his household
after him.^ And this was enjoined to the Jews,
(Deut. vi. 7.) Thou shali teach them diligently to thy
children.
It is very disengenuons, and a perfect mockery,
to dedicate your children to God, and then- to breed
them up for the flesh and for the world, and for the
devil. See Ezek. xvi. 20.
Now, in reference to this, parents may two ways
improve their baptism :
f Gen. xviii. 19.
1198
A TREATISE ON BAPTISM.
(1.) As an argument with tbemselves to give them
instruction.
Though this is so great and necessary a duty, yet
how sadly is it neglected ! Many, who are called
Christians, are more solicitous to ha?e their dogs
taught, and their horses managed, than they are to
have their children educated to the greatest advan-
tage. Remember your dedication of them to God
in baptism, as a motive to the utmost diligence in
their education. Besides the tic of nature to do them
all the good you can, especially to their better part,
besides the command of God, which obligeth you to
it, you have bound yourselves, by a solemn promise,
in the presence of God. It was upon these terms
that they were baptized ; not only your profession
of Christianity, but your promise to bring them up
in that holy religion ; and yon break that promise
if yon neglect to do so. Your children are put out
to you to be brought up for God. When God gra-
ciously gives a child to believing parents, he doth,
in effect, say to them, as Pharaoh's daughter said to
the mother of Moses, Take this ckild^ and nurse him
for me ;' and If it be, indeed, done for God, he will
give thee thy wages* Christian families are the
church's nurseries, where the young plants are
reared ; and parents have, in a special manner, the
charge of them ; and must be called to account con-
cerning that charge. But what a sad account will
many parents have to give of this stewardship an-
other day ! who have not merely buried, but wasted
this talent : who have not only neglected to improve
their authority, and influence, for the good of their
children's souls, but have abused both, to their un-
speakable prejudice.
Besides the promise you break, and the tntst you
falsify, by your neglect of your children's education,
consider likewise the intention you frustrate. You
do, as much as in yon lies, defeat the design of your
children's baptism. It was to entitle them to church
privileges : and to what purpose is that, if you do
not teach them what use to make of those privileges?
For want of educating your children aright, then,
yon receive the grace of God, manifested in their
baptism, in vain.
Use their baptism as an argument with yourselves,
[I.] To begin teaching them betimes.
Children are capable of religious impressions
sooner than we are commonly aware of; and it is
good to season the vessel well at first Even then,
when the understanding is too weak fully to receive,
and the memory to retain, truths and notions, the
mind, by a prudent, pleasing management, may be
formed to that which is good. Endeavour, by a
reverend carriage in your religious exercises, and
your sober deportment on the Lord's day, to possess
them with an early apprehension that the worship of
God is a serious thing. ) think it is good to bring:
children betimes to the solemn assembly, where
there is convenience for it; as soon as they are capa-
ble of being kept so quiet as not to give disturbance
to others, (and with a little care and prudence they
will quickly be brought to that,) though they are not
able to understand what is said and done. My
reasons are, that children may hereby be trained up
to an observance of religion, and be ready to re-
ceive impressions as soon as ever they become
capable. And there have been strange instances
of the early notice which children have taken of
good things. Besides, that the parents do hereby
glorify God. And the Hosannas of even little chil-
dren are not to be considered as a taking of tbe
name of God in vain. Our Lord expressed his ap-
probation of them.
The early dedication of our children to God.
should excite us to an early care of them. If God's
free grace was manifested to them, in such a pre-
venting way, what an inducement should this be to
us, to begin with them as soon as ever they are
capable ! They arc therefore taken into the church
so young, that (as we say) they may suck in reli-
gion with their milk, and, like Timothy, may (a«'o
fiptfri^)from their very infancy become acquainted
with the Holy Scriptures,^
[2.] To take pains with them in teaching them.
This is absolutely necessary. Thou shali teach
them diligentlyt^ (Heb.) whet it upon them. In
whetting, yon turn the thing whetted on this side,
and on that side, and often repeat the strokes. So,
In teaching of children, the mind is affected (non
vt, seds€epe cadendo) not by the violence, but by the
frequency, of the impression. The minds of chil-
dren, like narrow-necked bottles, must be filled but
slowly, drop by drop. The young must be driven
with patience, as they can go, to allude to Gen.
xxxiii. 14. Special care must be taken to make
things plain to them ; condescending to their capa-
cities, and lisping to them in their own language ;
conveying instruction by things sensible, or other-
wise affecting ; and making it, as much as may be,
not a task, or burthen, but easy and pleasant
Children are half taught when they are reconciled
to instruction.
There is one thing, which parents should especi-
ally be induced to, by the baptism of their children,
and that is, to introduce them early into adult com-
munion ; bringing them to own the covenant of their
baptism, and to take it upon themselves, by an ap-
proved profession of personal faith and repentance,
in order to their regular admission to the ordinance
of the Lord's supper. The profession of tbe parents
was accepted, when they were infants ; but being
grown up, they must be called upon to make it their
f Esod. it. 0.
h 1 Tim. iil. 15.
i Deut vi. 7.
A TREATISE ON BAPTISM.
1199
oiw^n act and deed. Hereby parents transfer mach
or their charge to the children themselves ; who,
1>ecoming capable of acting for themselves, need not
be in vrard. God hath promised to poar oat his
tSpirit ufHm our teed, and his blessing upon our off-
spring ; and it follows, they shall spring as willows
by the water courses; undone shall say, lam the Lord*s,
anH another shall call himself hy the name of Jacob,
and another shall subscribe with his hand unto the
Lord^ and shall surname himself by the name of Israel,^
The blessing promised to oar infant seed, is in order
to hasten them personally to own their relation to
Ood. Many parents, who won Id think themselves
undone if they should not have their children bap-
tized, take no care to bring them to the Lord's sap-
per ; as if that were not as necessary a recognition
of their adnlt church membership, as baptism of their
infant church membership.
Not that I woald have children brought blindfold
to confirmation, or the Lord's sapper; nor brought
by force ; no, it must be a reasonable service ; (thy
people shall be willing ;) but I think that children,
when they grow up to a competent understanding,
shoald be first instructed concerning adult commu-
nion ; the terms of it, the privileges of it, the duty
of it, the desirableness of it ; should be taught the
nature and design of the Lord's supper, and of that
covenant of which it is the seal ; and then should
be persuaded to it, and stirred up to desire it. If
they arc careless, and unmindful of their souls and
eternity, they should be alarmed, and excited to look
about them, and concern themselves about so great
a salvation. If timorous, and fearful, (which is a
much better extreme,) they should be encouraged
and comforted. Parents commonly pretend, as an
excuse, that they do not see their children fit for the
Lord's supper, or desirous of it, when they do not
take pains to make them fit, and to stir up their de-
sires. 1 know that the race is not to the swift, nor
the battle to the strong : we can but do our duty,
and leave the success to the free grace of God; who
will be sanctified in all that draw nigh unto him.
(2.) It is to be used, as an argument with the chil-
dren, to receive the instructions that are given them.
This will be of use, to open the ear to instruction,
and to dispose the heart for learning. You may by
this, take hold of them, and reason the case with
them. Tell them what God promised to them, and
what you promised for them ; the one to encourage,
and the other to engage them, to that which is good.
When yon are reproving them for sin, and warning
them against it, argue from their baptism. Tell
them how contradictory lying, and sabbath-break-
ing, and swearing, and taking God's name in vain,
&c. are to their profession, and promise, in that
ordinance. The sons of nobles are often reminded,
that they must do nothing unbecoming their blood,
nothing that would reflect upon their families ; and
should not the sons of Christians be, in like manner,
exhorted not to disparage their Christianity. Re-
mind them of their baptismal dedication and sepa-
ration, when you are cautioning them to save them-
selves from an untoward generation ; especially in
the great turns of life.
3. Improve your children's baptism, in providing
for them.
The light of nature, as well as Scripture precepts,
make it your duty to supply them with things need-
ful for them, as God gives you ability. If any man
do otherwise, he is worse than an infidel ;^ no better
than the unnatural ostrich, that leaveth its eggs in the
earth,^ Though our main care must be, to instruct
them, our next must be, to make provision for their
comfortable subsistence. And,
(1.) We may, from their baptism, take direction
in providing for them.
Baptism was to them the seal of the covenant of
grace. The provision God made for them, in that
covenant, was of spirit*ial blessings in heavenly
things: be chiefly solicitous about those things.
But that care is not to exclude, but to govern and
overrule, your other cares. You must provide call-
ings and employments for them : be directed herein
by their baptism ; and make that provision which
will be most likely to answer and secure the ends
of their baptism. As far as you can determine,
choose those callings for them, which are best for
their souls ; most free from temptations, and best
subservient to the general calling ; in which (accord-
ing to their place and capacity) they may most glo-
rify God, and be most serviceable to their genera-
tion. If there be a due fitness for the work of the
Christian ministry, the consideration of their bap-
tism may be a particular inducement to devote them
to that.
In providing estates and portions for them, seek
not great things, but good things. Account that to
be best for them which will be best in the end, and
provide accordingly ; food convenient, bread to eat,
and raiment to put on, so that they may come at last
to their Father's house in peace ; and then God will
provide.
Parents also should from hence take a caution,
to provide for their children by lawful and honest
means. There is no need of our sin to bring to the
birth God's promises. Those parents do not under-
stand, or do not consider, the baptism of their chil-
dren, who destroy their own souls to make their
children rich. Those who depend upon provision
by the covenant, need not take any indirect courses
to make that provision. If God be the God of Abra-
ham, and hath promised to make him g^eat, Abra-
k ba. xliv 3—6
1 1 Tim. V. 8.
A Job vxxix. 14, 1A.
1200
A TREATISE ON BAPTISM.
ham will not reflect upon that covenant, by taking
any thing of the king of Sodom, lett he should say, I
have made Abraham rtcA." Distrust of God, and of
his promise, draws many into crooked paths, and
puts them apon base and sinful measures, to enrich
their children. You went to God for the promise,
do not go to the devil for the performance ; nor in-
quire of Baalzebub, the God of Ekron, while there
is a God in Israel, who hath said, that he will be a
God to you, and to your seed,
(2.) We may take encouragement from their bap-
tism, in providing for them.
What can be more encouraging, in this respect,
than that God hath engaged to provide for them ?
The seed of the ufnright shall he blesked,^ even with
temporal blessings, as far as is for God's glory, and
their good. Have an eye to that promise, and plead
it with God. Will he not provide for bis own, espe-
cially those of his own house ? If God be to them a
God, they have enough. You are in care to lodge
what you have for them in good hands ; I know not
how you can do better, than to lodge it by faith, and
prayer, in the hands of God.
4. Improve your children's baptism, in reference
to your parting with them.
We live in a parting world, and must provide ac-
cordingly. Those who are knit closest together, by
love and nature, must expect to be separated. Pa-
rents and children are often parting,
(1.) In the world.
Parents are parting with their children from un-
der their eye, and from under their wing. Sending
them abroad for education, or into callings, or in
marriage. Concerns which commonly lie much upon
the hearts of parents : but so it must be : the young
tree must not grow always in the nursery ; but at
length be transplanted into its proper place in the
orchard. And when it comes to that, remember
their baptism ; and trust them in the arms of cove-
nant love. If they are God's children, wherever they
go they are not off their Father's ground, nor out of
their Father's house. Though they seem the less
yours when they are gone from you, yet they are not
less the Lord's ; which may be no less a comfort to
yon, than a caution to them. Are they the Lord's ?
Then send them no whither, but whither you can in
faith desire God to go with them. When they go
from under your eye, they do not go from under
God's eye ; neither the eye of his providence nor
the eye of his observance. When you send them
from you, remind them of their baptismal engage-
ments, both to caution and to quicken them. Dis^
miss them with a covenant blessing ; as Isaac sent
away Jacob, (Gen. xxTiii. 3, 4.) God Almighty bless
thee, and give thee the blessing of Abraham, Tell
them, and tell yourselves, that the Lord watcheth be-
m Gen. xiv. S3b
o Pb. cxii. %
P Gen. xzxi. 39.
tween yon and them^ when you are absent the mufr
the other, ^
Parents and children are parting,
(2.) Out of the world.
The most solemn partings are those which deatk
makes. Death parts those whom nothing else wooM
part; and, particularly, parents and children. Yoo
have need to prepare for such parting providences.
You that are parents may take comfort from your
children's baptism,
1. When your children are, by death , taken from
you,
A common case. Death observes not the laws of
seniority ; but often takes the children before the
parents. In such a case, think of their baptism,
(1.) To induce you cheerfully to resign, and give
them up, to God.
When yoo brought them to be baptized, you de-
voted them to God ; transferred your own interest in
them to him ; you told him that they should be his,
to all intents and purposes ; and may he not then do
what he will with his own ? It is a quieting con-
sideration, (I know those who have found it so,) that
they are the Lord's, by your own consent. He not
only gave them to you, but (which is for ever an
estoppel to all complaints) you gave them to bim
again. Make it appear that you did it in siDcerity,
by your silent submission to the will of God, in re-
moving them from you. Do not say, as David, Would
God I had died for thee ;^ but as Job, when he had
buried all his children together in the ruins of their
elder brother's house. Blessed be the name of the Lord J
Sense will suggest a great deal, at such a time, that
is aggravating : it was a pretty child, very forward
and engaging ; it may be, an only child, a first-bom ;
but let this answer all, that God doth but take his
own. When your children were to be dedicated to
God in baptism, forasmuch as th^ could not do it
themselves, you acted as the trustees of Uieir wills;
do so when they come to die. As, if you were to die
yourselves, yon would commit yourselves into the
hands of God ; so, when your children are dying,
who cannot do it for themselves, it lies upon you to
do it for them. Say, Father, into thy hands I com-
mend my child's spirit. In baptism yon resigned
them to be members of the church militant, and
surely now you cannot, you will not, gainsay their
removal to the church triumphant It looks like a
very contented word of good old Jacob, (Gen. xliii.
\ 4,) If lam bereaved of my children, I am bereaved.
He doth not say, I am undone, I shall never see a
good day again ; but, I am bereaved, and the will of
the Lord be done.
(2.) To encourage you concerning their eternal
happiness.
What ground of hope there is concerning the sal-
4 2 Sam. xviii. 33.
r Job f. SI.
A TREATISE ON BAPTISM.
120i
ation of children of belieiring parents, who die in
ncy, was showed before ; take comfort from it
so eh occasions. They were within the pale of
church; within the Tcrge of the covenant;
lin reach of that promise, / will be a God to thee^
to thy seed. I ground not the* hope of their sal-
on, merely, apon the external administration of
ordinance, as if there were no hope concerning
»e who die unbaptized ; bat I ground it upon
r covenant right to the ordinance. David's
d died on the seventh day ; it is supposed the
mth day from its birth, and therefore nncircum-
d, and yet David comforts himself with the hope
ts salvation, I shall go to him, hut he shall not re-
I to me/ This must needs be very comfortable
ler sacb providences. They are taken out of
r arms, but are removed to the embraces of a
ter father. Say not you have lost your child,
have but sent it before you. And it must needs
pleasing to think, that you have a part of your-
res in glory. Who are we, that we should help to
pie the New Jerusalem ? Though your children
early removed from this world, surely Jthere is
harm done, for the time they have lost on earth
y have gained in heaven. If therefore it be asked,
it well with thee ? is it well with thy husband? is it
I with the child ? say, as the Shunammite woman
in a like case, // is well*
t. When you are taken from them ; and perhaps
ve them young, and little, and shiftless, undis-
ied of, unprovided for. This is no uncommon
e, and a very melancholy consideration to many
ying father ; who is by this, more perhaps than
any thing else, made unwilling to die. But let this
^nce all disquieting cares and fears concerning
m, that they are by baptism taken into covenant
h God ; a God with whom the fatherless findeth
rcy* God hath expressed a special concern for
■ fatherless, (Ps. Ixviii. 4, 6.) He who rides upon
heavens by his name Jah, is, and will be, a Father
•he fatherless. He hath tahen vp, when father and
ther have forsahenJ This God is your God, and
: Ood of your seed ; and hath encouraged you to
w them with him ; promising to preserve them
t'r** Though you leave many, they are not too
iny for God to take care of. Though you have
tie to leave them, (Jehovah-jireh,) let the Lord
>vide; there is wealth enough in the promise.
lOQgh you have few or no friends to leave them to,
^ can raise up friends for them. He who can,
t of stones, raise up children to Abraham, can and
n« oat of stones, raise up guardians for those chil-
6Qt rather than they should be deserted. You
vo never seen the seed of the righteous, begging
^fljforsahen.' Give them your parting blessing
faith ; the angel that has delivered you from all
• 2 SaitL xii. S3. 1 3 Kiiigs iv. sa « Hos. zf t. 3.
▼ Ps. xxvii. 10. w Jer. zliz. 10.
4 li
evil, will bless the lads ; forasmuch as his name is
named upon them. They were some of David's last
words, and may be a great support and cordial to
dying believers ; Although my house be not so with
God, (not so as I could wish it,) yet he hath made with
me an everlasting covenant.'
CHAPTER VII.
DIRECTIONS TO THOSE WHO ARE PRESENT WHEN THE
ORDINANCE OF BAPTISM IS ADMINISTERED.
Herb I take it for granted, that it is most agreeable
to the nature aifd design of the ordinance, (hat it be
administered publicly ; not huddled up in a comer,
but owned in the face of the congregation, (if it may
be,) the full congregation, that usually meets for
other religious exercises; in the presence of all his
people,* However, I think it requisite that, except
in cases of necessity, there should be a competent
number present, (such a number as may be called a
congregation,) that the child may have the benefit of
the more prayers, and that others may be benefited
by the administration. And therefore, in the close,
I would give some directions to the congregation.
1. Do not turn your backs upon the administration
of this ordinance ; but be present at it. Think not
yourselves unconcerned in it. Though the sacra-
ment be administered only to the child ; yet the word
and prayer, which accompany the sacrament, you
are all interested in, and may reap benefit by, if you
have but a heart to it. It is a great contempt of the
ordinance, and argues a very low esteem of a divine
institution, needlessly to absent ourselves. It is a
very ill thing to think meanly of any divine appoint-
ment. He said very well, who acknowledged, that
the greatest of men are less than the least of the
ordinances of Jesus Christ. Besides that it is a
contempt of the congregation ; (as if we thought
ourselves too good to bear them company ;) and
despising the church of God^ is an affront to God
himself.
2. Carry yourselves with reverence and serious-
ness during the administration.
It is a very solemn ordinance, and should be at-
tended upon in a solemn manner. That inward awe;
which should possess us in divine worship, must put
a gravity upon the outward deportment. Whisper-
ing, and laughing, and other irreverences ' of be-
haviour, at this ordinance, are a provocation to God,
an afi'ront to the institution, a disturbance to others,
and a bad sign of a vain and carnal mind. And
yet how common I Surely in this, as in other duties,
God is to be worshipped with reverence , and godly
fear ; for he is greatly to be feared, in the assemblies
X Ps. xxxvii. 25.
• E^ cxtI. is.
7 3 Sam. zxlii. 5.
b I Cor. xl. 23.
1202
A TREATISE ON BAPTISM.
of hu saints* We have need, at this ordioance, to
double our guard against such indecencies, because,
sometimes, some little accident may happen, in the
external adminfstration, which may give occasion
to a light and frothy spirit to express itself in such
a carriage. But if we remember in whose presence
we are, and what is doing, it will be a curb upon
us, and keep us serious.
3. Apply your minds seriously to observe, and con-
sider, that which is the substance, meaning, and
end of the ordinance.
We are very apt, in positive institutions, (hai-ere
in cortice^J to look no further than the shell, or out-
side, without penetrating into the substance of the
ordinance, or considering what is the meaning of the
service. The external signs which should direct us
to, many times direct us from, the consideration of
the things signified. Therefore lay a charge upon
your souls, to consider diligently what is before you.
Let not the circumstances of the ordinance, (as the
manner of washing, or the naming of a child,) draw
away your thoughts from the substance. Consider
it as a seal of the covenant of grace, and be mind-
ful of that covenant. Your thoughts have a wide
field to range in, where (if so disposed) yon might
furnish them with sweet and profitable matter to
work upon.
4. Make application of that matter to yourselves.
Let your thoughts work upon your affections.
The case of the baptized infant is a common case :
it was opce your own, and therefore the business in
hand still concerns you. As we should be affected
at the burial of our neighbours, because their situ-
ation will be, so we should, at the baptism of our
neighbours, because it hath been, our own. In this,
therefore, as well as in that, we should lay it to heart.
Dionysios Alexandrinus speaks of one of his con-
gregation, who was mightily affected with the ques-
tions put to the baptized, and their answers, so that,
throwing himself at the minister's feet, he sadly
bewailed himself, with many tears, Euseb. Eccles.
Hist. L vii. c. 9.
(1.) Take this occasion to reflect upon the original
corruption of your nature, which needed cleansing.
We have need to be often reminded of this, [I.]
That we may be daily mourning over it. To an en-
lightened conscience, it is an aggravation of sin,
rather than an extenuation, that it is in our nature.
Considering this, as aA habitual aversion to the
chief good, and an habitual proneness to the great-
est evil, the thoughts of it should melt and break
our hearts, and keep up an habitual repentance, and
self-abhorrence, all our days. [2.] That we may be
daily mortifying it, and keeping it under. Every
remembrance of natural corruption should excite
our watchfulness and diligence to destroy this root
c Hos. xi. 1.
d Pa. Ixxi. &
of bitterness. Lay the axe therefore to it : keep ^
guard against the first motions of sin : get the vicioos
habit weakened. A sense of the difficalty there is
in dealing with such enemies, should not be oscd
as an excuse for our negligence, but rather as a spur
to our diligence. Maintain the conflict, and, tbnwgii
the grace of Jesus Christ, the victory will be sore at
last. The God of peace shall bruise Satan under your
feet shortly,
(2.) Take this occasion to acknowledge the merej
of your own infant baptism.
In our thanksgivings to God for his mercies, it is
very good to begin early. If God remembers, I am
sure we have no reason to forget, the kindnese ofottr
youth. Not that we loved him, bat that he loved
us. We should by no means forget his ancient
favours : (when Israel was a child, then I loned him f)
we should be often thinking of God's goodness to
us when we were children ; especially his spiritual
favours, relating to our better part What is said
of God's early kindness to an infant state, (Ezek.
xvi. 3, &c.) is very applicable to our infant souls:
when we lay exposed and polluted, he said unto tu
live, he spread his shirt over vs, and swore unto m.
and entered inito covenant with us, and we became his:
then he washed us with water, and anointed us with
oil^ and clothed us with broidered worh, and decked
us with ornaments : and was not the time a time of
love ? to be often mentioned to the glory of free, pre-
venting grace ? Was it he who held us up from the
womb, and took us (took us into oovenant)/rom owr
mother* s bowels? surely then, our praise should be
continually of him.^
[1.] Bless God for the honour of your infant bap-
tism ; that you were added to. the visible body of
Christ when you were young. To be ranked among
the seed of saints, is surely more truly great, and
honourable, than to be enrolled in the race of nobles.
Ishmaei shall beget twelve princes, that is but a
small favour, my covenant will I establish with Isaac.*
Surely herein the covenant of grace, in the external
administration of it, was well ordered, and much in
our favour, that the lambs are not turned out of the
fold. Mention it therefore to the gloiy of God. Is
it not an honour to be admitted into the school, the
corporation, the family, of which Christ is the head?
Hail ! thou that art highly favoured. It is a& honour
not to be proud of, for we never merited it, but to
be thankful for, and lived up to. [2.] Bless God
for the opportunity of your baptism. That you were
thereby put, as Zac6heus, into Christ's way ; laid at
the gate of the temple, ready to receive an alms, and
a cure ; placed by the pool-side, ready to step in,
upon the stirring of the waters. If you have not
improved this opportunity, it is your own fault;
you cannot but own, that it was a favour to have
• Gen. xfii. SO, 91.
A TREATISE ON BAPTISM.
1203
ad such a price pat into your hands, by which you
light have gotten wisdom, if you had not been
ranting to yoarseives.
(3.) Take this occasion to remember the obliga-
lons of your own infant baptism.
Thoogh you were bhptized long since, yet the tie
I as strong as if you had been baptized this mom-
ng : for as time doth not wear out the guilt of our
ins, so it doth not wear out the obligation of our
ows. You know that it was an engagement against
II sin, and to all duty ; it was a bond upon your
oals» to be the Lord's, and to walk and live accord-
Dgly. When you see others brought under the
a me bond, remember that these vows are upon you.
Ind remember it,
[1.] With a renewed repentance for the breach of
our baptismal covenants. Think now, and think
rith sorrow and shame, in bow many things you
lave violated these engagements : (which were so
ery strong, and yet withal so reasonable :) though
lot in the essentials of the covenant, (by ttreteking
mi ike hand io a strange yod,) yet, in the several
trticles of the covenant, how wretchedly have we
>revaricated ! Though in the main we hold to the
covenant, and would not disclaim it for all the
vorld, yet in how many instances do we come short!
ft is well for us, that every transgression in the
covenant, doth not put us out of covenant : but that
there is a door of hope opened ; room left for a re-
;onciliation. Repent, therefore, of your manifold
transgressions. Aggravate sin by this considera-
tion, that it is ingratitude ; that it is perfidiousness ;
that it is perjury; and reproach yourselves for it
[2.] With renewed resolution of closer walking for
the fotnre. Let the sight of the administration of
the ordinance quicken your sense of the vows of
God, which are upon you ; and confirm your pur-
pose, to pay that which you have vowed. We are
nritnesses against ourselves, if having so solemnly
fworrty we do not perform it. They tell us of one in
sarly times, who being present where a child was
baptized, and being affected with the solemnity of
the service, asked, Was.I thus baptized ? And being
told he was. Why then, saith he, by the grace of
Sod, I will not do as I have done. It is good to be
often engaging ourselves afresh. I said, I will take
^ed io my ways, (Ps. xxxix. .1.) and many a thing
we do, because we said, we will do it. Do this
therefore, live soberly, righteously, and piously, in
Ihis world, denying ungodliness, and worldly lusts,
because you have said that you will.
6. Join heartily in prayer to God for the child
that is baptized.
Every thing is sanctified by the word and prayer ;
and particularly this ordinance. It is the minister's
work to be the mouth of the congregation in that
A
r Ps. cxxii. a
4 H 2
duty, but it is your business to join. To be where
prayer is made, is not praying, if we do not concur
in what is said. Pray heartily, that God would
receive the child into the embraces of his love ;
would impress his own image upon it; so as to
sanctify it from the womb ; and make the ordinance
effectual to this end. That which gives prayer its
prevalency, is the exercise of grace in prayer.
There are two graces to be especially exercised in
this prayer :
(1.) Faith in Christ the head.
It is the prayer of faith that is the effectual prayer.
Act faith upon the good will of Christ to little chil-
dren ; upon the constitution of the covenant ; the
promise which is to us and to our children ; the
encouragement Christ hath given us to expect his
gracious acceptance : these things we should realize
by faith.
(2.) Love to the mystical body, and to all the
members of it ; even the little ones, who cannot pray
for themselves.
God hath expressed a great deal of good will to
little children ; and we should herein be followers
of him. Children are therefore publicly presented
to God in this ordinance, in the face of the congre-
gation, that they may, the more sensibly, and affec-
tionately, be taken into the compass of our prayers.
It is indeed the special duty of parents to pray for
their children, but it will be a kindness to them, to
help them by your prayers. The best welcome you
can give the child, on its admission into the church,
is to put up a fervent prayer for it. It is now become
one of your brethren and companions, for the sake of
whom, you must pray for the peace of JerusalemJ
And who knows what influence the effectual fer-
vent prayer of a righteous man, put up in faith, may
have upon the good, the spiritual good, of the child.
If a cup of cold water, given to one of the little ones^
in the name of a disciple, shall have its reward,^ much
more shall a serious believing prayer, put up for one
of the little ones, in the name of a disciple, a fellow-
disciple, be accepted, and taken kindly. The hearts
of Christians are very much knit one to another in
love, by their praying one for another. There are
many expressions of Christian charity which chil-
dren are not capable of receiving, but I am sure
they are capable of being prayed for, and have need
of our prayers. There would then be reason to hope,
that the rising generation would be better than this,
if we did but pray more and better for it The chil-
dren for whom you thus pray at their baptism, may
be reaping the benefit of your prayers, when you are
dead and gone ; however, they will return into your
own bosom, for true prayer is never altogether in vatn.
6. Bless God for the addition of another member
to the visible church of Christ.
r Matt. z. 43.
1204
A TREATISE ON BAPTISM.
It is in our duty in every thing to give thanks; but
the baptism of a child affords special matter for
praise.
(1.) In that the Lord Jesus is hereby honoured,
and his name glorified.
It is part of the exaltation of Christ, that a seed
shall serve him, and shall be accounted for to the Lord
a generation. The further his name goes, the more
he is honoured. The preservation of the succession
of Christians is, therefore, the propagation of the
honour of Christ. The multitude of the people is
the glory of the prince. Christ is pleased to reckon
himself glorified by the increase of his kingdom.
Now that should certainly be matter of rejoicing to
us, which any way tends to advance the glory of the
Lord Jesus. Additions to his church he placeth
among the achievements of his crown : particularly
the addition of little children. Christ had but one
day of triumph in all his life, and the glory of that
triumph consisted much in the acclamations and
Hosannas of the little children :^ nay, lest the ac-
ceptance should be limited to children who were of
age properly to express themselves, it follows in the
next verse, out of the mouth of babes and sucklings ,*
thou hast perfected praise ; as if it were the top of
Christ's praises, that he is in covenant with little
children. Mention this therefore to his praise.
(2.) In that tliere is a precious soul hereby put
into the way of salvation : though not necessarily
entitled to salvation, (that doth not follow,) yet put
into the way; taken into the school of Christ; en-
rolled amongst those who stand fair for heaven, and
are intrusted with the means of grace and salvation.
This is a great benefit to the child ; which we should
rejoice in, and bless God for ; giving thanks, not
only for our own interest in the covenant, and the
interest of our seed, but for the interest of our friends,
and of their seed. Rejoice that there is one brought
into the outward court, whom we are not without
hopes of meeting shortly within the veil.
If it be objected, that this child may afterwards
prove wicked and vile, notwithstanding ; may be a
scandal to the church, and ruin his own soul ; and
all this, aggravated by his visible church member-
ship: I answer, it is very true ; and that one bap-
tized at mature age, may turn out in like manner :
there is no remedy ; sacraments do not confer grace
(ex opere operato) by the mere administration ; blit
till worse appears, we must rejoice, and be thankful,
in hope of the best. We all agree to rejoice, when
a man is bom into the world, when an heir is bom
into the family ; and yet, perhaps, he may prove a
burthen and a blot to his family, and the curse and
plague of his generation.
(3.) In that the church of God is hereby increased.
h Matt xxi. 15.
* Nqiri«i^ children that cannot speak ; nai ^qXaCovrwv— children
that are at the brea»t.
There is one more brought int6 the family: and
blessed be God, there is room enough in oor Father's
house, and bread enough and to spare. Rejoice
that the interest of the church is hereby strengthened.
The promi.se is, that the seed of the saints shall be
as the stars of heaven : be thankful for the fulfilling:
of that promise ; that the body of Christ is a growing
body ; that though the members of the church mili-
tant are daily removed by death, yet there are those
who are baptized (virtpvtKpw) in theroom ofthedead^^
to bear up the name of Christ in the world, and lo
preserve a succession of professing Christians.
Thus shall the seed of Christ endure for ever, and his
throne as t/ie days of heaven ^ and they shaliy^ar Atoi
as long as the sun and the moon endure ;^ which mt
should think and speak of, with a great deal of joy
and thankfulness. We are not withoot hopes, that
God hath great things in store for his charch, in the
latter days ; that there are glorious promises to be
fulfilled shortly : in reference to which, it is some
encouragement, that there is a seed preserved ; that
the line is continued ; that the entail is not quite
cut off; but that a generation is rising, which may
enter into that promised Canaan, though oar car-
casses may fall in the wilderness, for oar unbelief
and murmuring. And though all are not Israel who
are of Israel, though all are not saints indcsed mho
are baptized Christians, (would to God they were,
yet surely among them there is a remnant, accord-
ing to the election of grace, which is thas invested
in church privileges. And hereby the mystical bodj
is filling up. Which should be matter of joj and
praise to us. That the hour hastens on when the
number of the elect shall be completed ; when tkt
bride, the Lamb's wife, shall have made herself readj^ ^
and the marriage of the Lamb shall come. When,
though there will be found virgins in profession,
with lamps in their hands, who shall be excluded
for their folly, yet the chosen remnant of Wi^om's
children, the virgins who were so wise as to get oil
in their vessels, such as were not only baptized with
water but with the Holy Ghost, shall go in to the
marriage. Then shall there be a general assembly
of the church of the first-bom, whose names were
written in heaven. - The scattered members of the
mystical body, that lived in distant places, from one
end of heaven to the other, and in distant ages, from
the beginning to the end of time, shall all he gather-
ed together to Christ the head, in one pure, unmix-
ed, glorious congregation, and so presented to the
Father ; and altogether be put in possession of the
inheritance of sons. How should the believing pros-
pect of this day raise our thoughts, inflame ourjoysu
and excite our most earnest desires ! Even so come.
Lord Jesus ; come quickly.
i I Cor^ XV. 90.
1 Pa. Ixaii. &.
k PsL Ixsxix. 29.
m Rev. xix. 7.
PREFACE
TO THE
LIFE OF THE REV. THOMAS BEARD,
To THE Reader.
3eino favoured with the periisal of these papers in
nanuscript, by means of my acquaintance with
hat family of which this pions young man was a
>romising branch, I am witling to say with what
>leasure I read them, and to recommend them to
hose of the rising generation among us, for whose
-eal service and benefit they are designed.
It was an observable method, which both our
blessed Lord and his apostles sometimes took, to
preach a sermon first, and then work a miracle for
Lhe confirmation of it ; or to work a miracle first,
and then preach a sermon for the improvement of it.
Miracles are now ceased, but (blessed be God)
preaching is not, nor the power of the Spirit, con-
firming ike word hy signs following, of another nature.
You have here a very pathetical, serious sermon ;
designed to engage all young people, and particu-
larly the children of godly parents, to be betimes
religious: and you have here joined with it a
bright and eminent example of early piety, and that
to a miracle of divine grace, which the sermon both
gives the improvement of, and receives confirmation
from.
How powerful the influence of bad examples is,
to corrupt and debauch, we see daily : I am willing
to hope, that this, and other the like good examples,
may have a happy influence upon some, by the
grace of God, to provoke them to a holy emulation ;
and may serve both as the plainest directions, and
strongest persuasives, to all the instances of serious
godliness; for it is not the interest of any party
that this is intended to serve, but that of pure reli-
gion only, unmixed and undefiled before Gvd and the
Father,
The reflections which this thinking, praying youth
made upon his own life, then when he had but few
years to reflect upon, arc here given you, as they
ought to be, in their own native plainness and godly
simplicity; and though, considered in themselves,
there may be thought nothing extraordinary in them,
that they should deserve to be published ; yet looked
upon as coming from one of sixteen or seventeen
years of age, they are really uncommon, and upon
that account, one may hope, will be the more taken
notice of by those of that age: and to a good
Christian, one truly pious thought is worth i^nfine
thoughts. And the publishing of them may help
to make some little amends for the mighty loss we
sustained by the death of one, that was so likely to
have been serviceable to his generation. Nay, they
may serve for a copy to the ripest and oldest Chris-
tians, and may shame many that have doubled and
trebled his years, and yet are not so well acquainted
as he was with their own spirits. The books which
that learned and virtuous emperor, Marcus Antoni-
nus, wrote etc (ovrov — concerning himself and to him-
self are very valuable pieces of antiquity. And we
should all find our hearts better, if we did more
frequently retire into them ; and our lives better,
if we did more frequently reflect upon them.
Perhaps, if there were such a collection of the
most remarkable instances of devotion, in those
that were about the age of this young roan, both
which have been published, and which might be
gathered up from credible reports, as there is of
those in the earlier age, by Mr. White, in his Litth
Book for Little Children, and Mr. Janeway^ in his
1206
PREFACE TO THE LIFE OF BEARD.
Token for Children ; it might be as useful in Its
kind, as these have been to the age for which they
were calculated. St. John writes distinctly to /jt^/e
children^ and to young men, 1 John ii. 12, 13.
That God, by his grace, would make the next
generation wiser and better than this, and qualify
many to be a seed to serve Christ, that from the
womi of the morning he may have the dew of their
youth, and the church the blessed fruits of that dew,
through a long day, and that the Jirst-ripe frwUs
which our souls desire, may not be nipt, as here tbev
were, in the blossom, is the desire and prayer of,
A hearty wellwisher to the rising generation,
Matth. Henry.
Chester,
March 1, 1710-11.
PREFACE
TO
MURREY'S CLOSET DEVOTIONS.
To THE Reader.
It is certain and evident that the power and preva-
lency of a spirit of true devotion, as it is very much
the holiness and comfort of particular persons in
whom it reigns, so it would go far towards the re-
dressing of the general g^evancesof the church and
nation; and both in the heart and in the world,
would introduce a heaven upon earth. And even
from secret devotions, as from a root or spring un^
seen, a great deal of public benefit may arise, through
the grace of Him, who even in this world, in this
way, rewards openly the good he sees in secret
I must, therefore, always readily and gladly lend
a hand, such a one as it is, to every thing that may
contribute towards the keeping up, and carrying on,
of a correspondence between heaven and earth, and
to assist the breathings of humble pious souls to-
wards God ; which I think this composure of Closet
Devotions hath a direct tendency to, among the
many books for direction and help in prayer we are
blessed with, in our language ; which are a valuable
treasury, capable of being added to.
And I cannot but take this occasion to say, with
what pleasure I observed, that in the late act of
parliament, which lays a duty upon all pamphlets,
and particularly newspapers, there is an express
proviso, that books of piety and devotion shall not
be charged with the duty, that they mig^ht not be
made dearer, and so the spreading of them hindered ;
wherein methinks, the law bath given a veiy useful
hint or intimation to the inhabitants of oar land,
which I heartily wish they would take ; and it is
this, that they would employ themselves more as
those primitive Christians did, who etmtimued with
one accord in prayer and supplication ; and less as the
Athenians did, who spent their time in nothing eUe
but in telling and hearing, in uniting and reading^ new
things.
The assistance here offered to pioos and devocrt
affections, is such as needs not my commendatioo.
If I be not mistaken, it will commend itself to those,
who in their judgment approve helps of this kind,
and will with a serious disposition look into it. For
the matter of the devotion is of common concern to all
Christians, at all times, and in all conditions. The
first and great principles of our religion are to be to
us as our daily bread, by receiving and digesting of
which, the spiritual life is strengthened and sup-
ported. They are things which we ought frequently
to inculcate upon our own hearts, that they may be-
come very familiar to us, and ready at oar ri^rfat
hand upon all occasions ; such a copiousness there
is in them to the enlightened understanding, that
they can never be drawn dry, and such a pleasant-
ness there is in them to the sanctified affections,
that they can never be worn thread-bare : Tbey are
PREFACE TO MURREY'S CLOSET DEVOTIONS.
1207
ke the manoa, which every faithful Itraelite can
ve upoo with abundant satisfaction, as long as he
( here in this wilderness ; and desires no yarieties,
0 other dainties : and which none but the mixed
loltitade will grow weary of, and call light bread.
And as the matter here is such as every one is con-
emed in, so the expression is snch as every one may
itelligently make use of. It is, as I think the lan-
u age of our devotions should be, plain, and easy,
nd natural, and (which is particularly aimed at,
nd more than any thing in this essay) it is through-
nt Scriptural : They axe wards which the Holy Ghost
taehethj and in those it is fittest to address to God.
tome, perhaps, will despise it, because the language
9 not fine ; for my part, I like it because it is not
orced : The enticing words of num's wisdom, are no
aore the strength and beauty of praying and preach-
ng now, than they were in St PauVs time, but the
iommanding words of the oracles of God.
This matter is admirably well expressed, by a
nreat and celebrated judge, both of sense and lan-
guage, in a paper of the same date with this epistle,
vhich coming into my hands so seasonably, just
IS this was going out of them, I beg leave to trans-
cribe some lines : ^ It happens very well (saith our
Spectator) that the Hebrew idioms run into the Eng-
ish tongue with a particular grace and beauty : our
angaage has received innumerable elegances and
mprovements from that infusion of Hebraisms, which
ire derived to it out of the poetical (I will add, and
>ther) passages in holy writ They give a force and
mei^ to our expressions, warm and animate our
language, and convey our thoughts in more ardent
ind intense phrases, than any that are to be met with
in oar own tongue. There is something so pathetic
in this kind of diction, that it often sets the mind in
1 flame, and makes our hearts bum within us. How
sold and dead (saith he) doth a prayer appear, that
is composed in the most elegant and polite forms of
ipeech which are natural to our tongue, when it is
not heightened by that solemnity of phrase, which
oaay be drawn from the sacred writings. It has been
said by some of the ancients, that, if the gods were
to talk with men, they would certainly speak in
Plato* s style ; but I think we may say, with justice,
that when mortals converse with their Creator, they
cannot do it in so proper a style, as that of the Holy
Scriptures."
Those who find either need of, or advantage by,
the words here made ready to their hands, may, no
doubt, in their retirements, follow them with their
pious affections, acceptably to God, and profitably
to themselves, (as they do the prayers that are pub-
licly offered up by their ministers in the congrega-
tion,) and make them their own ; yet, with these
needful cautions, that they double their guard
against formality, and that they rest not herein, but
press forward towards perfection. And those who,
through divine grace, have obtained a good measure
of the gift of prayer, by consulting and perusing
these draughts of addresses to God, may be helped
in using the gift they have, may be improved in it,
and may have their jture minds stirred up by way of
remembrance. Why may we not be taught to pray,
as well as to meditate, from the performances of
others? and why not from prayers in writing, as
well as by word of mouth ? The truth is, we need
all the helps we can get to assist and further us in
our work of this kind ; and all little enough, nay,
and all too little, unless the blessed Spirit himself
help our injirmities, by mahing intercession in us, with
groanings, which after all cannot be uttered.
But though this performance needs not my com-
mendation, nor can my poor worthless name add
any reputation to it, yet I think myself somewhat
concerned to recommend it: partly, because the
worthy author is one I have long known, and have
an intimate acquaintance with, and a great value
for ; and I have reason to think him upon this ac-
count very fit to assist the devotions of others, be-
cause he is a devout good man himself, and of a
piece with what you here see of him : and partly
because the performance is somewhat corresponding
with what I designed in the Method for Prayer, pub-
lished about two years ago, as an example with the
rule. The nail, as there directed, is here well driven:
and O that, by a plentiful effusion of the Spirit of
grace and supplication, the honest intentions of both
may be answered, and it may be a nail in a sure
place; and that this, and all other proper and pious
endeavours to advance true devotion, may redound
to the honour of God, and the spiritual and eternal
welfare of the souls of men ; to which I desire always
to approve myself a hearty well wisher.
Matt. Henry.
June 14, 1712.
SERIES OF SERMONS,
BY THE
REVEREND MATTHEW HENRY.
NOW FIRST PUBLISHED FROM THE ORIGINAL MANUSCRIPTS.
THE
WORTH OF THE SOUL,
IN SIX SERMONS.
SERMON I.
Matthew xvi. 16.
For what it a man profited, if he shaU gain the whole
world, and lose his own soul?
This great and serioas word comes in here as an ar-
gament against apostasy from the truths and ways
of Christ. The terms of discipleship are laid down,
V. 24. and lower we cannot bring them. Self-denial
and patient suffering are the conditions of oar being
owned by Christ as his disciples ; and these lessons
will never be learned if we consult with flesh and
blood ; let us therefore consult with our Lord Jesus
Christ, and hear his awakening declaration, that
whoever forsake and deny Christ will certainly be
losers by it. The two great temptations to apostasy
are, fear of suffering, and hope of advantage.
1 . He that denies Christ for fear of suffering will
certainly be a loser. This he shows, v. 25. Whosoever
will save his life shall lose ii. He that by sin saves it
in this world, will lose it in another. There cannot be
a fairer pretence for apostasy, than saving the life by
it, so very powerful is the law of self-preservation,
but that will prove in the end the greatest self-
destruction. There is a life to be lost besides that
of the body. — ^Nay,
2. He that denies Christ for hope of worldly profit,
will certainly be a loser at last. This is plainly de-
clared in the text. The apostate thinks he has gain
in his apostasy ; but he has deceived himself; yet
were his imaginary gain far more than it really is, it
would be but a miserable compensation for his final
loss. Christ speaks of the soul as immortal, and
intimates the possibility of its loss, by which he in-
tends the destruction of its happiness after the death
of the body ; now this is a loss which cannot be
balanced by the gain of the whole world ; drawing
back is to the perdition of the soul, Heb. x. 39. It
has been recommended by some as a very likely
means to make a man serious, that he should spend
one quarter of an hour every day in serious thoughts
of this Scripture. It is a Scripture well known. O
that it might be well studied and improved.
There are Six Doctrines from this text.
1. That every man has a soul of his own.
2. It is possible this) soul may be lost
3. If the soul be lost it is of the sinner*s own losing.
4. One soul is more worth than all the world.
5. The winning of the world is oft the losing of the
soul.
6. The loss of the soul is so great a loss that the
gain of all the world will not make it up.
For the \st Doctrine, That every man has a soulqf
his own— his own soul. (1.) I need not prove this to
you, you will all own it, for this is a truth discovered
by the very light of nature, though the atheists deny
it, and make all the actions of the soul to be nothing
else but the products of matter and motion. The
same fools that say there is no God, say there is no
soul. If man has not a rational immortal soul, fare-
well all religion— our preaching is vain, and your
faith is also vain, 1 Cor. xv. 14. It is well for us
daily to recollect the vast difference which exists
between man and the brutes which perish. Man
has a soul : this distinguishes him from all the infe-
rior creatures, and gives him his dignity above
them. And it becomes him ever to be upon his
guard against every thing which might shake his
faith in this fundamental truth ; and as he has a soul,
let him use it, which will be the best demonstration
to others that he is indeed raised above the rest of
God's creation.— My aim is, (2.) To explain the true
doctrine as to the soul of man. We deal with souls,
and about soul affairs, and therefore it concerns us
duly to state that which is the great subject of our
preaching.
1212
I shall show, I. What the soul of than is. The
brote creatures have a sensitive soul, we read of the
spirit of a beast, Eccl. iii. 21. endued with the powers
of sensation and imagination, and much of the
power and wisdom of God is seen in them. But the
soul of man is something above that, something dis-
tinct from the body. That faculty by which we cor-
rect the errors of imagination, and by which we re-
flect upon ourselves and carry on profound specula-
tions about invisible things, must needs be a power
above that of sense : and that is the rational soul.
Not to trouble you with the curiosity of a deGnition,
we shall consider the soul of man,
1 . In its nature. We do not see it, any more than
we see God, though he be not far from every one of
us. Acts xvii. 27. We cannot find out to perfection
either God or our own souls ; yet something we
know : ,
(I.) The soul is a vital principle; not matter, as the
body, but a being that may and can subsist of itself,
and be the subject of accidents. Man is said to be
a living soul. Gen. ii. 7. 1 Cor. xv. 45. It is called
the tiffht ofmen, Johu i. 4. The soul is one of those
things that are ; it is not one of the appurtenances of
the man, as the clothes are to the body, but it is a sub-
stance, to which other things are appendant.
THE WORTH OF THE SOUL.
least apprehended to be so. To wil I, is to chooae m
good and refuse the evil, Isa. vii. 16. The oinhi
standing having deliberated, thevrill raolves. Cii
rupt will is enslaved by the sensual losts ; but otba
wise the will in itself is free. Tho affections of
soul are branches of the will, in which the socl|
carried out towards objects as they appear ; in d
towards an absent good, delight in a present
hope of a probable good, and love Id all. AUoi
hatred of that which is evil ; aversion to \U fear
it, and sorrow for it. These are the feet of the soil
these are to the man as the wind to the ship. Tb
is the soul constituted : understanding relates to c^
jects as they are ; will relates to them as they arrti
us. The soul of man has a faculty of reflectioo vA '
a power of anticipation. It can call to mimA. Isl
xlvi. 8. and can by rational deductions look fomH
and foresee what is to come. The spirit of a man »
the candle of the Lord, Prov. xx. 27. The will bis
the dominion in the soul under God, and is certaitlt
something much greater than sensitive appetre.
View the soul,
3. In its relation to God.
(I.) It is the gift of God. Eccl. xii. 7. God %^
gave it — he breathed it. Gen. ii. 7. Job xxxiii. 4. It
is a ray of light from him who is the Fountain r f
(2.) It is a spiritual and immaterial principle. It light. He is the Father of spiriU, Heb. xii. 9. It i«
is not matter, nor doth it depend upon matter, cither
in its being or operation. It is called a spirit. The
manner of its working is immaterial and independent
upon the body. Bodily powers have bodily organs,
as the power of seeing has the eye ; but the soul has
no such organs by which it understands and reasons.
The outward senses do but convey the object, and do
not at all contribute to the immediate acts of the soul.
The soul is capable of receiving the evidence of
things not seen, Heb. xi. 1. and being a spirit, by it
we are related to the world of spirits.
(3.) Consider the soul. It is immortal, because
immaterial. In its faculties, which are two, Prin-
cipally,
(I.) Understanding. This we properly call reaton,
by which we are made wiser than the fowls of
heaven, Job xxxv. 11. The spirit of man is under-
standing^ Job xxxii. 8. There is a receptive opera-
tion of the understanding, by which it takes in what
is offered and discovered to it, and an active opera-
tion of it, by which it discourses with itself, and there-
by makes discoveries and communicates them to
others. The soul is capable of knowing God, of
which the brute creatures are incapable. This is
God's gift. Job xxxviii. 36. We read of the eyes of
the understanding, Eph. i. 18. and the understanding
being darkened, Eph. iv. 18. Memory also is con-
nected with the understanding.
(2.) Will; that faculty of the soul by which it
chooses or refuses, according to the dictates of the
understanding. The object of the will is good, at
the soul that he has made, Isa. Ivii. 16. Heformetk
the spirit ofntan within him, Zech. xii. 1. and a cu-
rious piece of workmanship it is. There was a con-
sultation, as it were, when man was to be made, Gn.
i. 26. Let us make man. We are not the authors cf
our own being ; our fathers are the fathers of our flc^
only, but our souls are created by God hinuelf.
Thus man differs from the irrational creatures, and
is advanced above them.
(2.) It bears the image of God, Gen. v. \. Inth
likeness of God. The nature of the soul is some rr-
semblance of the divine nature, though a faint ooe.
Where the moral rectitude is lost, yet tliere is some-
thing of resemblance in the nature ; and therefore it
is a reason why man must not be killed. Gen. ix. d
and cursed, Jam. iii. 9. God is light and life ; and so
is the soul. There the image of God in man appean
most. This puts a great honour upon the soul
How lamentable it is that the image of God shoold
be defaced by sin ! This is the great disgrace of
man, and the source of all his un happiness. O be
in earnest in seeking that sanctification in which tbe
image of God is restored. Col. iii. 10.
(3.) It is made for God ; made not only for his
glory, and to show forth his praise, but more iniine-
diately for bis use and service. It is that beiiu:
only in this lower world that actively praises God,
the rest only objectively, Ps. ciii. I. Bless the Lori,
O my soul, and all that is within me, bless his holif
name. The soul was made to be the habitatioD of
God, the temple of Christ, who dwells in the heart
SERMON I.
1213
It was to be God's part in roan. The heart is God's
peculiar, which he demands, and in which he sets up
his throne, Pro v. xxiii. 23. It had its noble powers
and faculties for this end, that it might serve and
enjoy God, Isa. xliii. 7 — ^21. It is therefore account-
able to him. The soul is also to be regarded,
4. In its relation to the body.
(I.) It is now united to the body, and directs the
body. The soul of man was made and intended for
the body, to be the principle of its life. The soul's
union with the body is the result of an infusion ;
still God breathes the breath of life. The soul thus
united to the body, ordinarily performs its operations
by the ministry of the body. Paul once knew not
whether he was in the body or out of the body, 2 Cor.
xii. 3. The soul govems the motions of the body,
and is set over the rest of the works of God's hands ;
and in its present actings has some dependence upon
the temperament and state of the body. Bodily dis-
eases weaken the habits and disturb the operations
of the mind.
(2.) It will shortly be separated from the body, and
will then act in a state of separation. It lives now
in the body, but it will live when the body is dead,
Eccl. xii. 7. When the tabernacle shall be dissolv-
ed, the inhabitants shall live in another region. The
soul will not die with the body. We read of the
soul's being in paradise when the body is dead,
Luke xxii. 43. — of the soul's being with Christ when
it is departed from the body, Phil. i. 23. — of the
souls of them that are slain crying with a loud voice.
Rev. vi. 10. The very heathen had some notion of
the immortality of the soul, and of its departure
to happiness or misery, according to what was done
in the body. When we speak of the soul as dis-
tinct from the body now, it will much help us to
think of the separation of the soul and body. The
soul will live and act when the body is in the grave,
though bow and in what way we cannot easily con-
ceive. The soul of the wicked will be required, Luke
xii. 20. the soul of the godly resigned. Acts vii. 59.
The soul does not sleep as the bod)' sleeps.
Show, II. Why it is called our own soul — his own
tonl.
1 . It is but one soul— it is soul in the singular num-
ber— not souls, as of many, but one — the soul is call-
ed the only one, Ps. xxii. 20. margin. Being but
one, the greater is the shame if we neglect it, and
the greater is the loss if we lose it If we lose an
eye or a hand, nature has provided another which
may in part make up the loss ; but nothing is ap-
pointed to make up the loss of a soul, for we have
but one God to serve, and one soul to save — one God
in the great world, one soul in the little world.
Being our only one, it should be our darling, like
the poor man's ewe-lamb. Make not that thy
drudge which should be thy darling.
2. It is his own. How bis own 7 not in respect of
absolute propriety and dominion. It is not our own
to do what we will with it, and to dispose of it as we
please ; not as they said, our tongues are our own, Ps.
xii. 4. So God challenges a right to them, and can
make good his claim. We are tiot our own, 1 Cor.
vi. 19. being not our own creators, we are not our
own proprietors. God has said. All souls are mine,
Ezek. xvilk 4. He made us, and his we are, to be
commanded and disposed of by him. He is the God
of the spirits of all flesh, Numb. xvi. 22. But it is
our own soul,
(1.) As it is near and dear to ourselHs. So it is
more our own than any thing we have. Houses and
lands are but appurtenances ; our souls are our de-
mesne ; the concernments of them are more our con-
cern than any thing else. Other things have but
slender relation to us, but our souls and our God
are our own — so our own, that, unless by our own de-
fault, as no creature gave them, so no creature can
take them away. In them our concern lies most.
Dent xiii. 6. Thy friend which is as thy own soul —
nothing can be nearer than that, thy soul is tliyself.
(2.) As it is distinguished from the souls of others.
They talk of the soul of the world ; but every man
has a soul of his own, distinguished from all others.
Job supposes his friends' souls in his soul's stead.
Job xvi. 4. but it was but a supposition. We must
partake of the joys and sorrows of others' souls by
sympathy, as members one of another ; but our souls
are our own ; so that the salvation of another man's
soul will not be the salvation of mine. We must
bear one another's burthens, and yet every man**
prove his own work : see Gal. vi. 2, 4, 5.
(3.) As we are intrusted with it, and have it com-
mitted to our care, by him whose all souls are. It
is our talent which we are to trade with, our vine-
yard which we are to keep, Cant. i. 6. Let this be
your care. The charge we have received concern-
ing these souls of ours, is to see to it,
[I.] That they be employed in the service of God
in this world. We have our souls given us to be
used in serving God. We have a power of knowing,
that we may know God, and a power of loving, that
we may love God. We were intrusted with these
noble faculties, that we might glorify our Creator,
serving him with our spirits, Rom. i. 9. We have
our souls in vain, if we put God oflf with bodily ex-
ercise, which profits little, 1 Tim. iv. 8. We have
souls to be engaged in approaching to God, Jer.
XXX. 21. This cannot be if they be enslaved to the
flesh, and polluted with fleshly lusts. How can a
soul plunged in the things of sense, be fit to serve
and have communion with the holy God. God will
be worshipped in the spirit, John iv. 23. for he is a
Spirit Therefore God put some of his image upon
us, that we might reflect glory to him ; that we might
glorify God with our spirits, 1 Cor. vi. 20. The body
is good for nothing without the sunl.
1214
THE WORTH OF THE SOUL.
[2.] That they be prepared for the enjoyment of
God in the other world. This charge is committed
to every one of as, to get our souls in a readiness for
the appearance of Christ, and for a future state.
None shall partake of the blessedness of heaven but
those that are first made ready for it. See that your
souls be refined from that which is inconsistent with
this blessedness, and previously disposed and in-
clined to that in which it consists. This is sancti-
fication, making ready a people prepared for the
Lord, Luke i. 17. and no little is required to prepare
a soul for eternal glory. The people of God are
made meet to be partakers of the inheritance of the
saints in light. Col. i. 12. This is, and ought to be,
the chief and continual care of every man in this
life.
Use 1. If every man has a soul of his own, then
every man has reason to be thankful to his Creator.
Let us bless God for our rational souls, that we were
endued with those noble powers which distinguish
them« A soul is a jewel of value, for which we ought
to give thanks to the Father of spirits. If all his
works do praise him, much more should we. We
were in God's hand as the clay in the hand of the
potter, to be made vessels of honour or dishonour as
pleased him, Jer. xviii. 6. Rom. ix. 20. And has he
made us vessels of honour, how much are we in-
debted ! Let us bless God, that we are made capa-
ble of blessing him. We are fearfully and wonder-
fully made, Ps. cxxxix. 14. this my eoul knaweth —
knoweth by experience. When man had made
'himself in respect of corruption like the beasts that
perish, how justly might God have made him so in his
constitution, Ps. xlix. 20. Let us praise God for an
understanding, and beg of him that gave us the fa-
culty, to give us grace in that faculty, that it may
ever be employed in his service, and be blessed with
the rich enjoyment of himself.
2. Then every man has reason to be thankful for
his Redeemer, who is the best friend to souls that
ever was, and has abundantly commended his love
to souls. Well may the soul and spirit rejoice in
him as the God of our salvation, Luke i. 46, 47.
Through him the salvation of the soul is wrought out,
and spiritual blessings for spiritual beings purchased,
Eph. i. 3. To have a soul, had been but to have a
capacity of being eternally miserable, if Christ had
not interposed. He delivers the soul from the pit of
destruction. Job xxxiii. 28. Every man that has a
soul is concerned in that great salvation which he
has wrought out.
3. There is good reason why we should honour all
men. It is the law of Christ, 1 Pet. ii. 17. Esteem
all men, because every man has a soul, is thus far
favoured of God, thus far equal with us. This is
one thing wherein rich and poor meet together, Prov.
xxii. 2. their hearts are fashioned alike, Ps. xxxiii.
15. Let none be treated with scorn, as unworthy to
be set with the dogs of our flocks that bas an i
tal soul, as valuable in itself, and as precious ia tbt
sight of God, as our own. If he has not wealth be
has a soul ; therefore, let us not trample open idt.bk
curse any. Jam. iii. 9. They do very ill that tn
more tender of a dog, or a horse, than of a mait «y
a woman, or a child, that has an immortal «ccl
Those that are poor and despised, may comfort Uir>
selves with this, that they have souU.
4. There is good reason why we should seek t3r
spiritual welfare of all men. He that has a soal
has a soul to save, and if every man has so, theor!
should pray for all men, 1 Tim. ii. 1. for all i&»
have souls that are capable of serving and enjfms:
God. Think, here is a poor neighbonr that has ]
soul of his own ; can I do nothing for the welfar.
of that soul ; nothing to save a eoulfrtnn death, Jas.
V. 20. nothing to win a soul, Prov. xi. 30. Ikv
should thisquicken ministers to travailin birth apu.
and quicken all, in their places, to lay out thtm-
selves for the good of souls to the utmost. Saj aec
Why should we concern ourselves, whether t^
come to Christ*s ordinances, or be taken notice oC
or not? Have they not souls? Christ preached *i
publicans ; they had souls as well as Pharisees. Pos
and maimed, and halt, had souls, and thus it is ncv.
All souls were precious to Christ, and so they mas:
to us, or we have not his Spirit
6. It concerns every man to be busy. If evecyois
has a soul of his own, he has enough to do to loii'%
after it. He has a talent to trade with — ^if hot ik:
one, it is enough to fill him with c^re. He las a
vineyard to dress and to keep, which will find hia
with constant employment, or else it will soon be-
come like the field of the slothful, Prov. xxiv. 30, kc.
He that has a soul of his own, has somewhat todu
to keep it, Prov. iv. 23. Deut. iv. 9. — ^to keep oat spi-
ritual wickedness, and to keep up spiritual dotiei.
He that has a soul of his own, had need look aboat
him, for he has a jewel of value in his hand, whick
he is in danger of losing, — ^is in the midst of eiieniie$.
He has much to set in order, and he has no time to
be idle.
6. It concerns every man to prove his own work.
Gal. vi. 4. If every man has a soul of his own, a
separate interest of his own to mind, then it ii
ill to venture his soul, and the interests of it, ia tbe
same way that others venture theirs. If we have
souls of our own, we must not follow the raultitodf
to do evil, Exod. xxiii. 2. Do not say. Others Ten*
ture upon sin, others neglect duty, and have oot so
much concern about . religion, and therefore vbj
should I be concerned ? but remember, thou bast a
soul of thy own, and sbalt give account of tbysrif.
Rom. xiv. 12. If others hazard their souls, it doe;
not follow that I may hasard mine. I must folio*
God's directions, rather than the evil examples d
men.
SERMON II.
1216
7. It is the nnflpeakable folly of most men, that tbey
ve as if they tboaght they had no soals, or knew
ot what the nature of their souls is. The world is
jU of sach fools, who profess to know that they have
recioas and immortal souls* but in works deny it.
*hey are ^ilty of this folly,
(I.) Who are earefol to avoid that which is hort-
iil to the body, but take no care to avoid that which
) prejudicial to the soul. Those live as if they had
u souls, who are doing that every day without re-
ret, that defiles the soul, Tit i. 14. and wrongs the
oul, Prov. viii. 96. and hazards the eternal happi-
ness of the soul. Dost thou think thou hast a soul,
iDd yet art so unconcemed at spiritual miseries?
(2.) Those who are labouring for the meat that
lerishes, and take no pains for that which is meat for
he soul ; that are busy laying up treasure for their
kodies, but make no provision for the soul. Dost
hou think thou hast a soul ; and makest so light of
i^hrist, and art careless in praying and hearing ;
leekest com and wine, and any good, more than the
avour of God, which is the life of the soul 1
(3.) Those whose souls take their ease in the pro-
its and pleasures of this world. The rich man,
Luke xii. 19. knew he had a soul, but knew not the
lature of his soul, else he would not have talked to
t as he did. Those that bless their souls in the
ibundance of their worldly possessions, which perish
n the using, know not that their souls are spiritual
ind immortal, and so perish with a lie in their right
liand.
SERMON II.
Matthew xvi. 26.
For what is a man profited, if he shall gain the whole
world, and lose his own soul T
Doctrine 2. That it is possible the soul may be
lost. There is great danger of a man's losing his own
toHl. The word of God is a word of warning, Ps.
xix. 11. — ^it tells us what we are in danger of while
we f^o on in sin. The work of ministers is to give
warning. Ezek. xxxiii. 7. — according to the word, to
show people not only sin in its colours, but sin in its
consequences; what hazards they run, while they
abide by the choice of their own delusions. There-
fore when the prophets prophesy falsely, it is no mar-
vel if the people know not what will be in the end
of it, Jer. V. 31. The text gives us warning of the
danger we are in of losing our own souls. It is
spoken of as a thing very possible, and it is good to
know our danger. I shall
Show, I. What the loss of the soul is. And,
1. The metaphor must be opened. Interpreters
agree not from what it is borrowed, but a metaphor
i t is. It stands opposed he re to gaining. Profit and
loss use to be considered together, as v. 25. — losing
stands opposed to saving. In the consideration of
peril only, it is enough to save ; but in the consider-
ation of profit, it is desirable to gain : and so it is
to be considered here, not excluding the other, for
Luke uses both words. The soul may be said to be
lost,
(1.) Reeoverablg in this world.
[I.] As a wandering «A«fp is lost : and thus we are
all by nature lost, Ps. cxix. 176. compare Isa. liii.
6. Thus a sinful condition is a lost condition, and
they who continue in this condition, are for ever
lost: see Matt xviii. 12. Luke xv. 4. But this is a
loss that is recoverable, Matt xviii. 11. Luke xv.
32 ; xix. 10. A man loses his soul, while it goes
astray from God ; and a sad loss it is. Those that
deny Christ to gain worldly preferment, by so doing,
immediately lose their souls. They thus go astray
like wandering sheep. As long as we are in any
sinful way, so long we are wandering like sheep,
which, while they wander, are from under the eye and
care of the shepherd, and want the green pastures
and the still waters. They are without the society
of the flock, and are exposed to be worried by the
dogs that seek to devour. This is the condition of
backsliders. Let us bless God that there is a return
from this lost state.
[2.] As a jewel of value is lost ; a piece of silver,
that is the comparison, Luke xv. 8, 9. The soul is
a piece of silver, more valuable than thousands of
gold and silver. It is capable of improvement by
trading ; it is stamped with God's image and super-
scription, though many esteem it as the dirt of the
earth. This jewel is lost when we are put out of the
possession of it. The devil has robbed man of it ;
that great destroyer of souls. Sensual pleasures
take away the heart, and rob men for the present of
their own souls, Hos. iv. 11. A man that is drunk,
or is carried on by the violence of unbridled pas-
sions, has for the present lost his own soul, that pre-
cious jewel. The soul is also lost that is drowned
in worldly pursuits. How lamentable, that such a
precious jewel should be thus trampled upon ! But
this is recoverable by repentance and regeneration.
[3.] As a bewildered traveller is lost, A man is
lost when he is out of his way — so b the soul. He
that denies Christy thus loses his soul, i. «. he wanders
out of the way of understanding, ProT. xxi. 16. Thus
a sinful state, especially a state of backsliding and
apostasy, is a lost state, Ps. xiv. 3. All gone out of
the wag. We are lot, when we go out of the right
and good wfLj that leads to heaven, and turn aside
to crooked paths, and are lost as a man in a wood,
or labyrinth, which he cannot get out of. The right
way is one, and though it be strait and narrow, yet
it is a way of pleasantness, and we may find it, if our
eyes look not aside. But by-paths are many, and
1216
THE WORTH OF THE SOUL.
the sinner has no satisfaction in them. A man loses
his soul when he plunges himself in the depths of
Satan, and entangles himself in the snares of this
world, those thorns that are in the way of the fro-
ward, traversing their way. Such are called upon to
return, Jer. iii. 22. and to ask for the old way, Jer.
TJ. 16.
[4.] As a city or strong hold is lost to the enemy.
He that turns away from Christ, delivers his soul
into the hands of Satan, who gets the command of it,
and keeps it as his palace. It should pay tribute to
Christ ; the strength of it should be employed for
Christ ; but it is lost^ Satan has got possession of it,
lusts role, and the powers of the soul are engaged
in the devil's cause, and are his armour wherein he
trusts, Luke xi. 21, 22. When we yield to the as-
saults of Satan's temptations, and surrender to him,
there is a soul lost. Rest not till it be retrieved. Let
Christ come and lead captivity captive ; submit to
the conduct of Christ the Captain of salvation, yield
to hiqa, and he will get it, and take it — he whose right
it is. Thus the soul may be lost, and it is possible
it may be recovered. Be concerned that you may
see yourselves to be in a lost condition. Seek after
your own souls. Endeavour to gain possession of
them. A man is never master of his own soul till
Christ is master of it Come to him as the great
Shepherd, 1 Pet. ii. 25. the great guide to poor tra-
vellers. Rest not in a lost condition. Blessed be
God, there is hope for lost souls, a remedy is ptovided.
You are lost, but you may be found, if you do as the
prodigal son did, return to your father. Aim also to
keep possession of your souls. We are in danger of
losing our souls every day, in particular temptations;
therefore, double your guard. Let your eye be
continually upon your souls ; keep them with all
diligence, and commit the keeping of them to God,
1 Pet. iv. 19. Luke xxi. 19.
(2.) The soul may be lost irreeoverahly in the
other world : and this is especially meant here.
They that lose their souls in the by-paths of sin,
and do not recover themselves by repentance out of
the snare of the devil, 2 Tim. ii. 26. will be lost to all
eternity ; so lost as not to be sought for nor saved
any more. Thus those that persist in unbelief are
said to be lost, 2 Cor. iv. 3. To them that are lost, i. e.
that wilfully shut their eyes against the gospel, and
will not receive it. They are lost, i. e. not chosen in
the counsels of divine love, left to be vessels of
wrath, Rom. ix. 22. to them the gospel is hidden.
Matt. xiii. 14. Lost, t. e. hastening inevitably to
destruction. To be lost is to perish, perish eternally.
Judas is called a son of perdition, John xvii. 12. not
only actively, as far as was in his power destroying
Christ, but passively, to be destroyed. He went to
his own place. Acts i. 25. compare Ps. cix. 8, &c.
which is referred to, and see what it is to be a son
of perdition ; that is more than to be lost ; so the
prodigal was, and yet foand ; bat doomed to i^rd^
tion, as Eph. ii. 3. children of wrath. The anticbrdt
is called the son of perdition, 2 Thess. ii. 3. and an:
what that is, v. 12. and Rev. xiv. 9, 10. To perisb
eternally, is to lose our souls,
[1.] As the sinking ship is lost at sea. Lose kk
soul as the owner and merchant lose the ship a^
cargo, whatever the value is, when she splits opes
a rock, or founders at sea ; and many a man's all for
this world is lost by the miscarrying of a ship at sea.
it is lost without possibility of recovery. We are
every one of us, in profession, makiag^ a Toyage f-v
heaven, are richly laden ; the soul is exceedinf!?
precious, it is our all ; if that perish, the ship is soak.
it is cast away ; that is the word in the parallel plaf«,
Luke ix. 25. Those that make shipwreck of fai'i
and a good conscience, make shipwreck of their on
souls, I Tim. i. 19. The damnation of hell is coo-
pared to a man*s sinking into the bottom of the f^et.
Matt, xviii. 6. Rev. xviii. 21. it is an irrecoverable
ruin. Many a hypocrite spreads a lar|^e sail, asd
seems to make way apace for heaven ; bot therein
some secret leak of corruption unstopped, and so k«
sinks of a sudden, and perishes perhaps within sigh
of the haven. The storm of persecution sinks man? a
soul that seemed fair, Matt. vii. 27. Some are sank
by being overloaded with this world, having mocfa
of it, and much to do in it, and lettin|[^ it into their
hearts, see 1 Tim. vi. 10.
[2.] As the stakes are lost when a man is beatcs
in his game ; or rather, the money lost, when a naa
is cheated in his bargain. A good man stakes tit
world to heaven, hazards his temporal interests for
the obtaining of an eternal happiness ; and he wios
abundantly :— see Paul staking his all for Christ.
Phil. iii. 7, 8. A wicked, worldly man, stakes bis
soul to the world, to secure what he has, and to get
more of it, and the devil plays against him, who lies
in wait to deceive and destroy souls. The wicked
man hazards his soul, and runs a great venture, and
saith of the world, as Paul doth there of Christ, I
count every thing but loss, even God and Christ
and my soul, and heaven, that I may win the world.
Satan is a subtle gamester, and wins the prize bj
deluding the soul.
[3.] As the cause is lost when a man is cast in it
The life of the soul is the inheritance we are in smX
for. Let my soul live, is the demand ; it is the inhe-
ritance of our fathers, which we are fools if we alie-
nate. A wicked man when he comes to die woold
commit his soul to God, to be saved. Now here i-«
a double cause to be tried. You demand the life of
your soul — what title have yon to your own souls, and
the happiness of them ? what evidences can you pro-
duce ? were yon marked for God ? Ton expect a spi-
ritual happiness from God — what work have yoa
done for him ? There is a debt, a great debt, apoa
your soul — had you an interest in Christ's satisfac-
SERMON II.
1217
n? what evidence of that interest hftTejoa? Was
irist redemption to yon ? was he sanctification ?
!^or. i. 30. Again, you would give yonr soals np
God. Satan comes, and saith they are his — ^you
ve him yonr hearts. These causes will he tried at
i great day, and if we he cast, onr sonls are lost ;
writ of error lies from that tribunal : see the verse
,er the text.
[4.] As the condemned malefactor is lost. He
s not at the mercy of the court, he has no reason
expect that his sentence will be reversed, but that
will be strictly executed : and thus the soul that is
(t is in a hopeless state, its eternal condemnation
sealed. Meroy will then have dooe its work.
ben a man has forfeited his life, and is convicted,
% lire is lost, he is a lost man ; the forfeiture will
rely be taken, for God is righteous. Hence he is
id to take away the soul. Job xxvii. 8, as forfeited.
is the description of the death of a wicked man,
ul perhaps of his damnation too, I^uke xii. 20. Thy
ul shall be required of thee. There is a soul lost,
quired for the satisfaotion of wronged justice;
nee the sinner had no interest in Christ's satisfac-
9D, and God will abide by what he has said, that
e soul that sins shall die. Required of thee as
iworthy of it-*what should he do with a soul that
(ed it no better than that fool did? v. 19. That
m\ is lost that is under the curse of God, is con-
cted and condemned in the judgment of the great
iiy. This is to lose the soul. A man may be a
loser in a thing, and yet not absolutely lose it ; but
lis is the absolute losing of the soul.
Having illustrated the metaphor, I will show,
2. What is principally intended by this expression
r loiing the touL It is not the annihilation of the
)ul, its losing of its being : no ; it is a loss (I think)
reater than that, even the loss of its wellrbeing,
bile its existence and faculties shall remain to
lake it capable of misery : see Matt. xxvi. 24. It is
)e eternal misery of the soul, under that sentence,
>epart from roe ye cursed. Matt. xxv. 4U The soul
I lost, when it is irrecoverably separated from all
^e good, and to all the evil, of which it is capable.
t is the death of the soul. The text speaks of a
lisery which will seize the immortal soul — ^which
rill reach its nature, and run parallel with its dura-
ioo. It is hard to conceive of this ; as eye has not
««n, so it is known only to God, Job xxvi. 6. Let
is take a view of that misery, and see what it is.
(l.) The lost soul will be for ever separated from
he love and favour of God, in whieh alone the hap*
)ine8s of the soul consists. Hell is the loss of God,
ind of all good — Depart/rom me ; here they said to
^od, Depart, Job xxi. 14. then he will say so to them.
^he favour of God is the life of a soul, Ps. xxx. 5,
^st sinners shall be cast out of that favour, and
therefore excluded from all good. . The state of lost
MDoers is darkness, not the least glimpse of the
4 I
divine favour, to eternity. God drove out the man
from the garden of Eden, Gen. iii. 24. Sinners will
then be driven out with an expulsion much worse
than that of Adam, which will easily appear if you
compare them. Adam was driven out to till the
ground, to eat bread ; the ground only was cursed
for his sake { coats of skins were provided for him,
and intimations given of a Saviour, &c. But sinners
are driven out at last, and no gleam of favour shall
ever be manifested towards them. This is suffering
exceeding damage. While the sinner lives he has
tokens of God's good will, the comforts of this life,
a place and a name in the visible church, and the
offers of grace. This is the day of God's patience ;
they have sparing mercy ; but then it will be judg-
ment witkaui merey, James ii. 13. Every thing is
dented in hell, Luke xvi. $26. The lost soul has
lost every thing but its existence.
(2.) The lost soul will lie for ever under the wrath
of God, Hell is the divine wrath resting upon a
soul prepared by sin to be a vessel of that wrath.
The soul is lost when those billows and waves go
over it. The body will eventually have its share of
woe ; but the soul being the subject of sin, is to be
the subject of wrath, Rom. ii. 8, 9. It is a destruc-
tion flowing immediately from God's glorious power,
2 Thess. i. 8, 9. He that knows how to prepare a
fire for devils, knows how to prepare it for souls.
Who knows the power of God's anger, when it shall
appear without any mercy to interpose ? Rom. ix. 22.
If one drop of this wrath get into the conscience at
any time, what work does it make there, Job vi. 2, 3,
&c. Ps. Ixxxviii. 7, &c. even there, where there are
principles of grace. O how dreadful will it be, when
it shall be experienced in its full extent! Think
what a being the soul is, and what a being God is,
and yon will say it must needs be a destruction past
conception or expression. It must be thus, for the
soul is an intelliyeni t>eing, and therefore the more
capable of misery. The soul stripped of the body,
will understand its own misery, and the faculties
will be enlarged to receive the pourings in of divine
wrath. The soul is endued with a power of reflec-
tion, and that will add greatly to the torment : see
Luke xvi. 25. Son^ remember. There are many
things, the remembrance of which will add to the
misery, especially the remembrance of sin, of mercy,
and of opportunity. The soul is also an immortal
being, and therefore the greater will be its misery.
The soul's immortality will be the perpetuity of its
woe. The soul once lost is lost for ever, and its re-
demption ceaseth for ever. The fire is an everlast-
ing fire ; the worm dies not, because the soul dies
not, Matk ix. 44. It is the crown of heaven's hap-
piness, that its inhabitants cannot die any more j
and the same is the complement of hell's misery.
This makes it easeless, that it is endless, and reme-
diless, Man is a living soul, and God the avenger
1218
THE WORTH OF THE SOUL.
is a living God, and therefore there can be no period
of the misery.
Show, II. What danger there is of this loss of
the soul. Is it possible that sach a noble being as
the soal, shoald ever be thns miserable! Some cala-
mities appear so dreadful as that we can hardly think
them credible. Many people have sneh an excess of
good nature, (as they call it,) that they cannot believe
this concerning any of the children of men, that ever
their souls should be lost ; but the thing is no sach
foreign supposition. A lost sou 1 is not a prodigy, one
in an age ; no, it is the case of multitudes that are gone
down to the congregation of the dead, Prov. xxi. 16.
and the danger of multitudes that are yet alive, and
careless at the pit^s brink.
1. It is possible that those who spend their days
in mirth and wealth, may lose their souls, and be for
ever miserable. It is possible for one that is clothed
in purple and scarlet, to be in such an abyss of mi-
sery, as not to have a drop of water to cool his tongue,
Luke xvi. 19, &c. It is possible for one that thinks
he has goods laid up for many years, to have his soul
required by devils, Luke xii. 19, 20. Riches profit
neither in nor after the day of death. Those that
were the terror of the mighty in the land of the liv-^
ing, may be thus brought down : see Isa. xiv. 9.
2. It is possible that those who live within the
pale of the visible church, may lose their souls. A
man that is called a disciple, and called a Christian,
may be lost. It is possible that a man may be found
among the wedding guests, and yet perish eternally
for want of a wedding garment. It is possible for
virgins to be found foolish, and to be excluded.
Matt. XXV. I.— for those that eat bread with Christ,
and prophesied in his name, to be dismissed. Matt,
vii. 22, 23. It is possible for Capernaum, that had
been lifted up to heaven in means and mercies, to
be cast down, Matt xi. 23.
3. It is possible that those who were not far from
the kingdom of God, yet may lose their souls : and
that those who have promised fair, set out well,
and have seemed to begin in the spirit, yet to end in
the flesh, and to drawback unto perdition, Mark
xii. 34. There were many who came out of Egypt,
and yet came short of Canaan — Remember Lot's
wife, Gen. xix. 26.
4. It is possible that those may lose their .souls,
who are very confident of the salvation of them. A
man may think himself rich. Rev. iii. 17. — may step
up to heaven's gate with that confidence. Matt. xxv.
11. and yet be disappointed. The hypocrite may
have a hope that never perishes till it comes to the
giving np of the ghost ; a house that may stand till
the storm comes, and he may lean on it But what
is the danger? Truly, great, if we consider,
(1.) That we are sinful, and deserve to be lost We
are sinners by nature, children of disobedience, and
therefore children of wrath, Epfa. ii. d.-Hunners by I
practice, and every sin has a tendency to the rak ef
the soal. The gailt of committed sin merits tit*
wrath ; the power of indwelling sin prepares tk
soul for this destroction. There is a proneness is »
to that which is evil. The way to hell is a broad wai,
and veiy agreeable to the corrupt natare. If t^
criminal be really guilty, yoa will saj he is in das-
ger. They know not themselves that think thev in
io no danger. The way to hell is downhill. Matt
vii. 13.
(2.) That God is righteous, and is engaged in boo-
our to punish sin. We are ready to think, that bccso>f
God is merciful no souls shoald perish ; bat is b^
his holiness, his beanty, as much as his goodoes*
If God were altogether such an one as oarselves, vr
might think there is no danger, Ps. 1. 21. — but bee
not so ; he will by no means clear the impenitenth
guilty, Exod. xxxiv. 6, 7. Better all shoald pen4,
than that there should be unrighteoosness with God:
see Josh. xxiv. 19,20.
(3.) That the devil is very busy to deceive and d^
stroy souls. He is a subtle enemy. Gen. iu, Ki
sworn enemy, an industrious enemy, 1 Pet t. ^
not what, but ufhom. Give him the soals, and kt
who will take the goods. ' See what kind of enemies
we have to grapple with, Eph. vi. 12. My soul L<
among lions, Ps. Ivii. 4. Alas, master, (saithtbe
prophet's servant,) what shall we do ?
(4.) That Jesus Christ is very strict in his ten^
of saving souls. It is true there is a saffieiencv b&k
of merit and grace in Christ, for the prevent! b^ cf
this loss of the soul ; he came to save soals, but ther
must be repenting and believing soals. He cur
to save souls from their sins, not in them. Matt i
21. He came to purify, and so to save. Salratks
itself will not save those that neglect their scab:
even the word of Christ will judge the disobediest,
and he himself will have those slain that woold hoc
have him to reign over them, Luke xix. 27.
Use 1. If it be possible that souls may be lost, tbfo
we have reason to take it as a favour, that we hut
warning given to us. Where there is a real danirer.
it is good to be told of it, that we may escape it We
should reckon those our friends that woold tell us oi
any danger to our bodies, much more, to oor sonb
Why then shoald we desire still to have smooth
things prophesied to us, when smooth things arr
commonly deceitful, Isa. xxx. 10. Blame not min-
isters, then, wh'o-are earnest with yoa about jt»r
souls. We do it, knowing the terror of the Lord.
2 Cor. V. 11. — we do it out of a tender legtnl m
souls, and to deliver oar own soals, Eaek. xxxiii. 9.
Coont us not enemies then.
2. Then let us fear, Heb. iv. 1. It is possible oar
souls may be lost ; and have we oot reason then to be
jealous over ourselves ? This fear will he awakes-
ing to us, to make sure work in this matter, lest irr
perish with a lie in oar right hand. You see there
SERMON III.
1219
danger, it is a matter of consequence^ and in
bich many have been deceived ; let ns therefore
y oarselTes and fear always, Proy. xxviii. 14.
[any will lose their sonls ; many will come short of
emal life : Lord^ ii it I? If mnltitudes miscarry,
is good to insure an interest in Christ Be mled
Y Christ, and he will insore yoar all to yon, Heb.
i. 7.
3. As it is possible that souls may be lost, so, bless-
1 be God, it is possible that souls may be saved ;
nd that is it which we should therefore make sure,
he capacities of souls are such, that either they
ill be eternally happy, or they will be eternally
liserable — and it should be our great concern to
take sure to ourselves that happiness, and to flee
x>m that misery. It is possible our souls may be
ist ; bat blessed be God, they are not lost yet-*we
ave yet a cast to throw for eternity, O let us
lake sure work for our souls ; and let this be our
are, and desire, and prayer, Ps. xxxv. 3. Say unto
ly soulj tk€U ari my ialvation.
SERMON III.
Matthew xvi. 26.
^or what is a man profited, if he shall gain the
whole world, and lose his own soul?
>ocTRiNE 3. That if the soul be lost, it is of the
inner's own losing — he loseth his own soul. This is
»ut implied here, that it is according to the sinner's
iwn choice, to hazard his own soul, and expose
limself to all this loss for the gaining of the world.
Sot though it be only implied here, it is expressed
Isewhere, and is a great truth, that the ruin of
bose that perish is of themselves^wilful sinners
ire self-destroyers, Hos. xiii. 9. These losses must
ie at our own door.
1. The damage of the soul in this world. Is from
inners themselves. Many that are delivered from
itemal ruin, yet are very much damaged in their
ouls, and it is their own fault Which of us is there
vhose spiritual interests have not been injured, and
re may thank ourselves.
(1.) It is a loss to the soul to be deprived of the
avour of God, and that arises from ourselves, be-
iause we do that which forfeits it Isa. lix. 1, 2. Sin
s a wall of partition between us and God, and it is
Rre ourselves that build up that wall. Hence sin is
compared to a cloud, a thich cloudy Isa. xliv. 22. The
::load that separates between the earth and the sun,
is made of vapours rising out of the earth — such is
the cloud of sin, Jer. v. 25. We prefer other things
before the favour of God, and do not seek it as we
should, and so we come to want it God waits to he
^raciofis to ns, but we are in the pursuit of any good,
4 I 2
and so neglect him. He says. Seek ye my face,
seek and ye shall find ; — so that it is our own fault if
we have it not.
(2.) It is an injury to the soul to be disquieted
with the cares of this life, and tiiat is of ourselves.
The soul suffers damage by the inordinate pursuits of
the things of this world ; it is careful and troubled
about many things, Luke x. 40, 41. it is divided
by opposite objects, and it is often overwhelmed
with grief for disappointments ; and all this is of
ourselves, because we are so foolish as to set our
hearts upon these things. Men pierce themselves
through with many sorrows, 1 Tim. vi. 10. It is of
ourselves if we be disquieted with care, for we arc
invited to cast our care upon God, 1 Pet. v. 7. so
that if we burthen ourselves with it, it is our own
fault, we perplex ourselves.
(3.) It is a preJudiccLto the soul to be wounded
and defiled by sin ; and that is of ourselves. If the
mind and conscience be wasted and defiled, it is our
own doing — Because of my foolishness ^ saith David,
Ps. xxxviii. 5. Sense of guilt cannot but be a ter«
ror to the soul, and cast a damp upon it We are
polluted in our own ways ; see Ps. cvi. 39. What«
ever present damage the soul sustains by reason of
sin, we bring it on ourselves, and gain the harm and
loss : see Jer. ii. 19 ; iv. 18. The soul is a great
loser by every sin : it was sin that broke David's
bones, and brought him into straits ; and he might
thank himself. What enemies are we to our own
present peace, by the false steps we take !
(4.) It is hurtful to the soul to be unfitted for holy
duties ; and that is of ourselves. We have strength
sufficient offered us, but we do not make use of it;
we do not stir up the gift that is in us, and so we
become weak and unstable as water, and cannot ex-
cel. We are deluded by this world ; and so we are
robbed of our strength ere we are aware. We live
too far from Christ, and are confident in ourselves,
and think we stand ; and so we become weak, are
foiled by temptation, and fail in every duty.
2. The damnation of the soul in the other world,
is from sinners themselves. You have heard what
a noble being the soul is, and what a deplorable
loss the loss of the soul is ; now whence is it that
such an excellent being should be thus made mjser>-
able? It was once said of the English nation, that
it could never be destroyed, unless it destroyed
itself by its own intestine broils and animosities :
and what is sin, but a broil in the soul itself, which
becomes its own destroyer? The reason why sinners
die, is because they will die, Esek. xxxiii. 11.
This is an awakening word ; the Lord make it so to
every one of ns. There are great disputes about
free-will, and how far that extends. The springs
and motions of man's will are secret ; but this is
an undoubted truth concerning this matter, which
we are to hold fast. That they that perish must take
]2t>0
THE WORTH OF THE SOUL.
all the blame to themselves, and tbey th&t are saved
must give alt the glory to God. That which I am
to prove is. That those who perish, mast take all the
-blame to themselves ; for,
(1.) It can be laid upon no other. It is not any
other that loses thy soul for thee. We are very apt
to lay it upon others. It is an extenuation both of
sin and ruin, to have some one upon whom to lay
the blame, as Geo. iii. Adam laid it apon Eve, and
Eve upon the serpent ; but God said to each of them,
What is this that thou hast done ?
[1.] God is not at all chargeable with the dam-
nation of those that perish ; you cannot lay it upon
him.
He has no hand in the sin of sinners. It is not
God that tempts — Let no man say when he is tempt-
ed, I am tempted of God, Jam. i. 13. It cannot be
charged upon the decree of God ; that doth not
necessitate any man's sin. There is a decree that
sinners shall die, but no decree that sinners shall
sin. The vessels of mercy he hoe prepared for glory,
but vessels of wrath are fitted to destruction, Rom.
ix. 22, 23. fitted by their own sin. It cannot be
charged upon any defect in the soul, as it comes out
of God's hand : see Eccl. vii. 29. The Soul is made
capable of serving, and glorifying, and enjoying God.
God doth not incline the will to sin ; his hardening
the hearts of sinners, is but his letting them alone,
Hos. iv. 17. his giving them up to their own hearts'
lusts. Vs. Ixxxi. 12. his suffering all nations to walk
in their own ways, Actsxiv. 16. is but his leaving them
to themselves. His grace is his own, he is not
debtor to any man, Rom. xi. 35. If the providence
of God do concur to the. action that is sinful, yet it
doth not at all concur to the sinfulness of an action.
It is true God made man's month, and in his hand
our breath is ; but if that mouth be set against the
heavens, and that breath be threatening and slaugh-
ter, that is not God's work. He that speaketh a lie,
like his father the devil, speaketh of his own. God
permits sin, t. e. doth not hinder it by his sovereign
power ; but he has done all that became a good and
righteous governor to prevent it The king is not to
be blamed if he promulgegood and wholesome laws
against treason, though he do not set a guard upon
every roan to keep him from committing it.
Nor has God any pleasure in the ruin of sinners.
It is true, as a just governor, he has a hand in it;
they fall immediately into his hand, but he has no
pleasure in it, he doth not desire it ; he has said this,
Ezek. xviii.J)2. He appeals to them who said his
ways were not equal ; they could not but know that
he had no delight in the death of sinners, compar-
able to what he had in their salvation, Ezek. xviii.
23 ; xxxiii. U.' The ever-living God has even sworn
this, that we might have strong consolation. He is
not willing that any should perish, 2 Petiii. 9. It is
no pleasure to the Almighty that he should afflict,
much less that be should destroy. As a rightesti
governor, be will ponbh sin ; bot as a good God, hi
will not delight in the inflictioD of panisfament It
is plain he has used all means to preTent the ran.
has exercised a great deal of patience and fotfaeij-
ance, and given fair warning.
[2.] The devil is not altogether chargeable viia
man's ruin. It is true he seeks oar destmcdf^
seeks whom he may devour, I Pet, t. 8. bat it is
as true that he can but seek it, if we do not give ha
advantage, and betray ourselves to him. He was
against the soul, bot he cannot take it, unl^s we
surrender it to him.
He is an adversary, but he is an adTersar; tkt
may be conquered. Multitudes have, by the grtoe
of God, overcome the wicked one, 1 John ii. 14. ii
we put on the whole armour of God, thoagh ht^fjti
against our souls, he cannot overcome them. He b
an accuser, but we may have an advocate to amvc
his accQsations. Christ has vanquished him, andn
is our own fault if we do not pursue the victory.
He is a tempter, but he is a tempter that may k
resisted, and he will flee. Jam. iv. 7. He may aft
when God gives him leave, but it is onr own chaf
that then comes uppermost He ma j say. Cast tJiT-
self down, Matt. iv. 6. but he cannot caaX as doirD.
He may do us a great deal of mischief by his accea
to our fancies, and his influence upon oar iraagini-
tions, but he cannot force our wills. It is no sioio
be tempted, and therefore not ruining. Get thee b^
hind me Satan, repels his motions, and the shield
of faith not only shelters us from, bat quenches, bis
fiery darts — so that it is our own faalt if we be ot&-
come. The devil deceives. Rev. xx. 10. bat it is be-
cause men are willing to be deceived.
(2.) It roust therefore be laid upon the sinner him-
self— Thou aUme ehalt bear it, Prov. ix. 13. bear tb<
loss, and bear the blame. If the soul be lost, it is
of the sinner's own losing ; for,
[!.] He does that which is destroy in|^ to the sosL
The sin is from ourselves, and therefore the loss is.
There is nothing we can truly call oar own but si;
this is that which we brought into the world, aod it
is certain (if we continue in an unrenewed state) we
shall carry it out; and it is not so with any thii^
else we have ; — it is thy own iniquity.
Sin is the choice of the sinner's own will, his wkk-
ed will^— We will walk every one in kieown my, i. t.
the way of his own choosing, Isa. Ixv. 12. Sinaeis
choose to walk in the way of lying and drnnkenness^
&c. — I have loved strangers, and after them I wiS
go. Take away will, the wicked will, and yon take
away both guilt and hell. Good and evil are set
before us, 4ke good way of holiness on the one band,
the evil way of sin on the other band ; and we an
told how much it is our own concern to choose tke
good ; but we choose the evil, and so it comes to k
our own act We deceive ourselves^ for the matter
SERMON III.
1221
laid very plain before as. You were called upon
any a time not to do this abominable thing which
le Lord hates^ bat ye won Id not hear — ^yoa chose
le way of sinners, rather than the way of good men.
Sia is the product of the sinner's own lust, the fruit
; the corrupt nature : see Jam. i. 14, 15. where yoa
^▼e tfae origin of sin. That which defiles and destroys
»e man, proceedeth from within, out of the heart,
[att. Xy. 19, 20. it is a disease of which we brought
le seed into the world with us ; it comes out of the
vil treasure of the heart, Matt. xii. 35. and it is this
lat is the loss of the soul. It is our own iniquity
lat lays us onder the wrath of God, and makes us
bnoxious to his carse. The wages of sin is death.
Ve oarseWes sow to the flesh, and thus we reap cor-
iption. It is sin thht makes the sinner fuel to God's
nger, and kindles the fire which shall bum to the
iwest hell. It is that bitter root which should have
een plucked up, that bears all this gall and worm-
rood. It is sin that has the direct tendency to ruin,
nd has been the destruction of thousands and ten
iiousands of the children of Adam ; that is the way
rhich though it seem right, yet the end thereof is the
rays of death.
[2.] Man does not that which would be saving to
lie soul, and would prevent this ruin ; and to this
kcglect his misery must be attributed. The sinner
oscs his own soul by preferring the world before
ybrist, and the good things that are seen that are
emporal, before the great salvation. This is the
uin of souls, that the salvation of the soul is not
luly minded. The neglect of the soul is infallibly
he losing of it. We are all by nature in a lost con-
lilion, and if something be not done towards our
ecovery, we are eternally lost. Thus sinners lose
heir souls, they spend those thoughts and cares in
he pursuit of the world, which should be bestowed
m the soul, and so lose it.
And this through mere carelessness and neglect,
klany things are lost by carelessness, and so are
nany souls. Multitudes lose their souls for want
>f taking some thought about them ; they know not
he things that belong to their everlasting peace, till
t is too late, Luke xix. 42. They are careful about
nany things, but forget the one thing needful. Di-
igent in the oversight of trifles, and at the same
ime overlooking the most serious matters. There
s no escape for those that neglect the great sal-
ration, Heb. ii. 3. neglect it as needless, or as small,
[nconsideration is the ruin of thousands ; they know
not, neither do they understand, {Ps. Ixxxii. 5.) and
10 they walk on in the darkness of sin, to the dark-
ness of ruin. They know and believe that which,
if duly considered and applied, would save them ;
but they have other things that they mind more : this
is a very common case. O that you would hear my
voice, ye careless ones. Is there any thing that
either needs or deserves your care more than the .
salvation of your souls? have you not reason to
keep them with all diligence? and will not your
carelessness certainly speak you self-destroyers?
Is not the eye of God upon you, an awful eternity
before you, which depends on the present time ?
Men also lose their souls through an obstinate re-
fusal of the Saviour. As the wicked will chooseth
the evil of sin, so the same wicked will refuseth the
good of the Saviour ; — it is refusing him that speak-
eth from heaven, Heb. xii. 25. Those that refuse
Christ ruin themselves.
They lose their own souls, for they turn a deaf ear
to gospel calls; they are wiUingly ignorant, love
darkness rather than light ; they might, but will not,
understand their need of Christ, and the way of sal-
vation by him ; they shut their eyes against the gos-
pel discoveries of life and immortality. They study
to drown the voice of the word with the noise of
other things. They iit in darkness, a contented pos-
ture. This affected ignorance will aggravate, and
not excuse. They stop their ears, and this is often
punished with a judicial deafness, Isa. vi. IQ. Many
are resolved to know as little as they can of Christ,
lest the light disturb them.
Men also hold fast the deceit of sin. The wilful
holding of the sin, is undoubtedly the wilful losing
of the soul. They who retain sin are self-destroyers.
Christ died to save us from sin. Matt. i. 21. from all
iniquity. Tit. ii. 14. but they cannot find in their
hearts to leave it. The gospel redemption is from a
vain conversation, and this many like and love too
well to quit. They nourish this serpent in their
bosoms, and it leaves an eternal sting. They would
be glad to keep Christ and their lusts too ; but if one
raust be parted with, it shall be the Saviour, not
their sins.
Nor will sinners come to Christ for life and sal-
vation ; he would save them, but they are not willing
to be saved. He is come that men might have life,
John X. 10. but sinners will not come to him for it—
here the blame lies, John v. 40. They do not like
the life that is offered to them — a spiritual life, a life
of holiness, and love, and communion with God ;
they do not relish it ; they see no beauty in Christ
There are other things that they like better, and are
taken up with— their farms and their merchandise.
Matt XX. 5. — and they desire to be excused.
They will not use the means prescribed and ap-
pointed for the salvation of the soui, and so they lose
their souls. They will not read the Scriptures, nor
pray, nor sanctify the sabbath, nor join themselves
with the Lord's people. They lose their souls be-
cause they will not save themselves from an ungodly
course. They are not for troubling themselves with
these things; they look upon them as mean, or
hard, or needless. They are bid, as Naaman was,
to wash in Jordan, but they prefer the rivers of Da*
mascus ; and think aU this anxiety unnecessary*
1222
THE tVORTH OF THE SOUL.
They will not have Christ to reig^n over them, and
so thej lose their souls ; for Christ will not save,
nay, ho will destroy, those that he shall not rule,
Luke xix, 27. They like Christ and his crown well
enough, but they do not like Christ and his yoke.
They will not submit to be. bis subjects, and so they
are treated as his enemies. There is in many who
profess religion, a secret dislike of the power of re-
ligion ; close and strict walking with God, they
cannot approve.
Nor will they part With this world and their por-
tion in it, and so they lose their souls : that is the
case supposed in the text. The soul lost for the
gaining, or perhaps the keeping, of the world. They
refuse to part with the world for Christ, as he that
had great poisessiotu. Matt xix. 22. Ps. xvii. 14.
They cannot persuade themselves to leave, lay out,
or lose, that which they have set their hearts upon ; —
it is the piece of ground, and the yoke of oxen, that
lose the souK They will be rich, and thus they are
ruined.
Use 1. This will for ever justify God in the con-
demnation of those that perish. Believe this, and
say. The Lord is righteous, and let this tend to recon-
cile the ruin of so many souls with the goodness of
God ; let this stop every mouth, Rom. iii. 19. and
convince and silence all that are ungodly, Jude 14.
See Matt. xxii. 12. he was ipeeehlese. The heavens
will then declare God's righteousness, and all the
world will say, that just and true are his ways : for
sinners die* only because they will die ; they choose
their own delusions. Would you have them saved
against their wills? The present day of divine pa-
tience will justify God in the approaching day of
his wrath. The justice of God in the whole proceed-
ing will be manifested in the great day, Ps. li. 4. See
this insisted upon, Prov. i* 24, &c. Isa. Ixvi. 4. And
that which justifies God, will satisfy the saints, who
will have nothing to say against it If after all the
means used, the barren tree continue such, evt it
dltwm— not a word more to say for it, Luke xiii. 9.
2. This will for ever aggravate the destruction of
sinners, and will make it so much the more Intolera-
ble. Son, remember, Luke xvi. 25. — remember that
you brought this upon yourselves ; this you may thank
yourselves for. The remembrance of the sin will be
the aggravation of the misery, especially the recol-
lection, that when time was^ it might have been pre-
vented. There was a fair offer made of life and
salvation, but it was rejected for a trifle : thou wilt
tnoum at the last^ and say, how have I hated instruc-
tion. This will sharpen the teeth of the never-dying
worm, Mark ix» 44. Listen to the complaints of
poor lost sinners, and let that frighten you from that
way which leads down to the chambers of death.
The greater advantages any had to escape this ruin,
the more intolerable will it be. Matt xi. 21, &c. I
speak these things to warn you. I
3. Pity and pray for those that yen see tbu de-
stroying their own souls, and if yon caok do any fkn^
have compassion upon them, and belp tlien. S«
their condition to be very patnfol^ bvt not yet dcB-
perate ; while there is life there is hope. If you bv
a distracted man ready to drown hlnuelf, yoavonid
do what yon could to binder him ; — and can yoa h
nothing to save a soul from demiA, Jam. v. ». to
snatch a soul as a brand out of everlasting bumiiiii
Say to sinners, as Paul did to the jailer, Do tkpej
no harm. Acts xvi. 28. pray earnestly for soeh. Ho«^
ever, take heed of doing that which might fertbcr
any in this self-destruetlon. If yon onnnot help k'
save their souls, beware of aiding their ruio h
hardening them in sin, or tempting them toit; s
having fellowship with them, lest yon bear m fer
them. Lev. xix. 17. and be found partakers of otkr
men's sins, and then of their plagnes. It coocens
every one, as well as ministers, to keep themselTc*
clear from the blood of all men. Acts xx. 28.
4. Admire the patience and foibenmnce of God.
that we who have been so long destroying onisehes,
are not yet destroyed-— especially if we be in a hope-
ful way to salvation. It is no thanks to ns, hot it
is merely of the Lord's mercies. If God had set
been better to us than we have been to oni9elves,««
had been in hell long ago, Lam. iii. 32. There are
riches of goodness and forbearance in God's deal-
ing with those that treaswre tip wrath, llom. ii. i a
especially if God has not only spared thee, botsaTcd
thee with a great 8alvation> This magnifies tte
riches of free grace ; when we were hastening to
destruction, we were then stopped. God had pitr
on us when we had no pity on ourselves ; in his
was our help found, when wd were destroying our-
selves, Hos. xiii. 19. Not unto us, therefore, not uoto
us, but to the grace of God be all the glory. Tku
does for ever exclude boasting, for we conid destniy
ourselves, but we could not save ourselves. Hov
much are we indebted, and what shall we render?
6. Then let every one of us be ime/br ourseka,
and not lose our own souls. My errand to you is, to
bring you this serious caution. Men and brethrra,
do not ruin yourselves ; you act rationally in other
things, and do not run yourselves upon danger, and
why so foolish in this great affair? Why will ye He ?
This is used as the great argument why we should
repent, and turn, £zek. xviii. 31 ; xxxiiL 11. Thus
does God condescend to reason the case with us; and
what argument can be more powerful ? Be not self-
destroyers ; be not such enemies to yourselves and t»
your eternal interests. Consider what the losingof th«
soul is, and what the salvation of it is*; what that death
is which you make so light of, and what that life is
which is proposed to you. Surely, in dealing with
sinners, we have all the reason that can be <« oer
side. Let reason rule you, and show yourselves meis.
If you would not lose your souls, have an eye upoo
SERMON IV.
1223
them, be deeply concerned about them ; watch over
yonr soals, and take* good heed to them. There
then begins to be §ome hope of salvation, when men
begin to be thooghtful abont their souls.
If you woald not lose your souls, you must leave
your sins, for sin will be the ruin of the soul. Cast
away from you all your transgressions, Ezek. xviii.
31. Hate sin, and abandon it as an enemy to your
souls, from a principle of right self-love, though it
be a beloved sin : see Matt. v. 29, 30.
If you would not lose your souls, you must commit
them to God, through the Mediator. Give your
hearts to God, who is the rightful sovereign of the
heart, Prov. xxiii. 26» Give them up to God, to be
ruled by his laws, sanctified by his Spirit, and re«
ncwed according to his image. Finally,
If yon would *not suffer the loss of your souls,,
you must be willing ^o suffer the loss of all things,
that you may win Christ, Phil. iii. 8. Make sure
your interest in him ; accept of him ; live looking
onto Jesus, and you shall be with him for ever.
SERMON IV.
Matthew xvi. 26.
For what is a man profited^ if he ikall gain the whole
world, and lose his own soul ?
Doctrine 4. That the soul is more worth than all
the world. The soul of man is a jewel of inestima-
ble value. This is plainly intimated here, where the
loss of the soul is represented as such a loss that the
gain of all the world will not be a compensation for
it. Observe here,
1 . What those things are that are here compared—
the whole world, and thy own soul ; these are here pot
into the scales against one another. The world here
means not the universe, or the whole creation, that is
more excellent than any one part, but the things that
arc seen that are temporal, 2 Cor. iv. 18. the riches,
honours, and pleasures, of this present time. See a
map of this world, 1 John ii. 16. Now the whole world
is here set in the balance against one soul, if that one
be thy one. It is not a small estate, or a lordship,
that is here supposed to be of less value than the
soul, but the world, the whole world. Our temporal
concernments are compared with our spiritual, the
life that now is, and thai which is to come, 1 Tim.
iv. 8.
2. What judgment is here passed upon them— That
our own souls are of infinitely more value than the
whole world. The value of a thing is reckoned partly
by its nature and intrinsic dignity, and partly by its
use. That is most valuable, that is most delightful,
most profitable, and most necessary. We reckon that
is most worth, that is most worth to us. Now our
own souls are more to us than all the world is or can
be. The design of this is to show of what little
worth the world is, and the things of the world : they
are weighed in the balance, and found wanting;
not worthy to be compared, or to be named, with the
soul : see Rom. viii. 18.
3. Who it is that passeth this judgment It is our
Lord Jesus himself, one who had reason to know
the worth of souls, for he made them, and bought
them ; and who (we may be sore) would not under-
rate the world, for by him the worlds were made^
Col. i. 16. Heb. i. 2. This doctrine I shall endea-
vour,
I. To prove — ^That our own souls are more to us
than all the world. How insufficient all the world
will be to make up the loss of the soul, we shall have
occasion to show under the 6th doctrine, (if the Lord
will,) at present, I shall endeavour to show the true
worth of the soul. To prove this, consider,
1. The production of the soul. Trace it vp to its
original ; and it is breathed into us by the breath of
God ; it is a spark of heaven ; it is that part of man
by which he is allied to the world of spirits ; it is the
masterpiece of God's workmanship in this lower
world: see Gen. ii. 7. The image of God is stamp-
ed upon it. Gen. i. 26, 27. When it returns to God, it
doth but as all the waters do, return to the place from
whence it came. It is of a noble extraction. That
which makes up the world, that men covet so much,
is but of the earth, earthy : — honour is a shadow ; the
pleasures of the world and the wealth of the world
are of the earth ; gold and silver are but refined
earth — ^Man found thee poor and dirty in a mine,
Herbert. But man was made last of all the crea-
tures, as the chief of the works of God. It is good
for us often to ask whence we came ; and being so
nobly descended, disdain to serve the base and sor-
did lusts of the flesh, and to prostitute an immortal
soul to the drudgery of this world.
2. The powers of the soul. These are very great;
its apprehensions are not confined by the horizon of
sense, but rove far beyond it. The faculties of the
human soul are such as (above any other creature)
prove the eternal power and wisdom of the Creator.
It is the soul that knows* right well how marvellous
God's works are, Ps. cxxxix. 14. by reflection upon
itself. Think what the soul of man is capable of, and
you will say that it is of inestimable value.
(1.) It is capable of glorifying God in this world.
It has a power of knowing God, as he has been
pleased to reveal himself. It is that which is within
us, that renders us capable of blessing and praising
God, Ps. ciii. 1,2. It is capable of knowledge, in
which, especially, the image of God consists. Col.
iii. 10. It is capable of reasoning and bringing to
mind, Isa. xlvi. 8. It is capable of receiving a
divine revelation to this purpose, and in the use of
instituted ordinances is capable of having fellowship
1224
tltE WORtH OF THE SOUL.
^ith God--of bdng wrought upon, and witnessed
with, by the Holy Spirit of God, Rom. viii. 16. It
is capable of heinf; ianetified,
(2.) It is capable of being glorified with God in
the other worid ; of seeing and enjoying him within
the veil ; of conversing with angels and glorified
spirits, and drinking in the sweet apd glorious rays
of divine grace and love ; things which are above,
oat of the sight of sense. It has a power of doing
that, which the body, till it is refined and become a
.spiritaal body, is not able to attain. It is capable
of seeing God face to face, which an embodied
sou], till stripped of this veil, cannot possibly do,
Exod. xxxiii. 20.
(3.) The perpetuity of the soul. This is one great
thing which speaks the worth of the soal-^that it is
to last for ever, it is an immortal spirit It is a flame
that can never be extinguished. It will survive the
body, and will live and act in a state of separation
from it. It is one of those things which are not
seen, but are eternal, 2 Cor. iv. 18. It is an awful
consideration, when a child is bom, to think, here is
the beginning of a being that will outlive all the
ages of time. The world is but for a moment, Prov.
xxiii. 5. the fashion of it, the scheme, the outside of
it, (for it is but a superficiesi) patseth dway, 1 GOr.
vii. 31. 1 John ii. 17. But the soul is perpetual ; the
things themselves towards which its desires extendi
and those desires that are so formed, are eternal.
The brute creatures are mortal,^ but man will be itn-
mortal. This makes it such a serious thing for a
man to die« above what it is for a beast to die, Eccl.
iii. 21. Things are reckoned valuable according to
their duration* Gold therefore is the most pre<Sioos
metal, because it will not rust nor waste ; but the
utmost of the duration of this world's goods is within
time.
(4.) The propriety of our souls — thy own soul In
order to ascertain the right value of a thing, it n&ust
be considered, not only what the thing is in itself,
but what interest we have in it. The loan of a thing
is nothing so valuable as the possession pf it. Now
the world is but lent us ; whatever we have in it, it
is not to be called our own ; but our souls are our
own. We brought them into the world, and we
shall carry them out-^they are our own, they are, in
fact, ourselves. The soul is the man» What is
man but a living sotdf Gcn^ ii. 7. Abstract the soul
as living, and the body is a lump of clay \ abstract
the soul as rational, and the man is as the beasts that
perish. It is a certain truths that the soul is the man.
Persons^ in Scripture, are often reckoned by souls,
as Acts ii. 41. What we 'are, is more to ud than
what we have. It is the spirit that is the substance
of the man ; and what is the chaff to the wheat, the
shell to the kernel, the clothes to the body ? This is
one of the first things that the convinced sinner is
made sensible of— that the soul is the mant and if
he would do well for himself, he most do veQ itf
his soul.
(5.) The projeeie that are laid about aoals« Tkiv
is great work about sonlsi mcMne than joa thiak ef.
That is valuable which those that are inlelligcfit
are concerned about. This speaks tbe soul of au
to be of very great value. Consider,
[1.] What projects the love of God has to ni?
souls. The God of infinite wisdom, whose fte
worlds are, has been pleased to conceni himself wit^
a peculiar care about the world of maokiod, tbe
world of souls. Some observe, that in Scripture,
God is never brought in consulting with himself, In!
when man is concerned. God has tbooghts to u-
ward, Ps. xl. 5. Infinite Wisdom was from eteraitj.
devising means that poor banished soois might nn
be for ever expelled, Eph. i. II. compare «. 9. God
had thoughts of love to the sons of men, t. e. tbe
souls of men, before the worlds were.
[2.] What projects the malice of Satan has to de-
stroy souls. It is a sign the soul of man is very pre-
cious, when God and Satan, those two advene
powers, are as it were contending for it. He seeks
to get and keep possession of the soul, that be bit
devour it, 1 Pet. Vt 8. The great dispute betwea
Michael and the dragon is, who shall rale the amis
of men. The devil's agents trade in the simls of ma.
Rev. xviii. 13. The devil saith,a8 tliekiogof Sodoo.
Gen. xiv. 21. Give me ike sOuU. There is great strir-
ing about the soul.
(6.) The price that was paid to redeem sod Is. We
reckon the value of a thing by that which s wise
man will give for it, who is not ignorant of it, n«r
under necessity. Christ, the wisdom of God, gave
himself, his own precious blood, to redeem souk, aed
he knew what they were, and had no need of tksi.
The redemption of the soul is precious, Ps. xlix. 8.
Corruptible things, as silver and gold, would aot do:
then did Christ, for us men and for our salvatioD,
make his soul an offering, 1 Pet. i. IB, 19. Hit ud
was an offering for ours, his life a rnnsom for man?,
Matt. XX. 28. See here the worth of souls— iiotfaiof:
could be a ransom for forfeited souls, but the hM
of the Son Of God. Lo I come, saith he— for as ocq
and for our salvation, saith tlie Nicene creed. Neitlier
the fruit of the body, nor the fruit of the estate, would
atone for the sin of the soul, Mic. vi. 7. but Cbnit
g^ve himself. Blood of bulls and goats would not
do» God proves the excellency of his people by t^
Isa% xliiik 4b T will give men for thee ;-— moeb more
doth it demonstrate the excellency of sonis, vbeo
God gave his Son for them. The blood of Christ is
precious blood, of immense value.
(7.) The pains that are taken to renew souls. God
hath manifested his favour to man in the provision
made for his body, that that might be put into, six!
kept itH a capacity to answer the end of its creation-
See the first instance of this care. Gen. 1. 29. w^
SfiRMOK IV.
1226
afterwards, Gen. ix. 3. Bot there is a great deal
more done to provide for the soal, and to put that
into, and ktep that in, a capacity to answer the ends
of its creation. The "power of God is wonderfully
exerted in this important work, to sanctify a soul,
to recover it from its degenerate state, to reduce it
to its integrity, and to prepare it for glory. The word
of God is given for these ends, that mighty word,
which is so quick and powerful, Heb. iv. 12. The
Spirit of God is at work for the good of the sool'—
the arm of the Lord is revealed — and the work of
faith fal61Ied with powen These things show what
a value God pots npon sonls. A word made us, but
far more is required to new^make us.
(8.) The preparations that are made to receive souls.
There is much in progress for them in the other
world. Souls being immortal, have immortal things
provided for them.
There are preparations of wrath for sinful souls,
to which they are reserved, 2 Pet. ii. 9. There is a
Tophct that is ordained of old, Isa. xxx. 33. an ever-
lasting fire, that is prepared for the devil and his
angels, is reserved for wicked men. Matt. xxv. 41.
It is sealed up among his treasures, treasures of
wrath, after the long season of his patience.
And there are preparations of glory for sanctified
souls. These must needs be of great value, when there
is so much laid out to make them great and happy.
They have a glory proportioned to their capacities.
Knowledge and love are the principal faculties of the
soul ; and these are sources of bliss in heaven.
II. I shall improve this subject. The serious con-
sideration of the worth of our souls should have a
mighty influence upon us to make us religious ; for
what is religion but a concern about the present and
the future state of our souls.? The practice of serious
godliness is that, and that only, which befriends the
soul both in its present and its eternal interests. What
is it that we are persuading you to in all our preach-
ing, but to mind your souls and do well for your souls ?
Be convinced that you have souls, every one of you.
Consider thyself. Thou hast a mortal body and an
immortal soul. Most men live as If they had no
souls, no souls by which to be governed, and no souls
for which to provide. They discover nothing truly
rational, they have no concern for what is immortal.
But 1 hope better things of you, or else I shall never
hope any good of you. It is not enough to gainsay
this truth, but you must consider it.
Be convinced of the worth of your sonlf . It is no
breach of the law of humility to put a value upon
our own souls, and to think so well of ourselves as
to think ourselves too good to serve sin. Value
the body less and the sdul more, and it would be
better for you. There are some important inferences
which may be drawn from these things.
I. If ike soul be so precious, then those are our
best friends that zvt friends to ow soulSf and weshoold
look npon them as such. The best friend to souls that
ever was, is the Lord Jesus Christ, the Redeemer
of the soul. Look upon him as a good friend, and
prize him accordingly. Study what you shall render
for his love. The good Shepherd is the Shepherd of
our souls, 1 Pet. ii. 25. He laid down his life for our
souls, and has provided food, and healing, and rest
for them : let our souls love him. Faithful ministem
are friends to your souls, Heb. xiii. 17. Their work
is to watch for them. Look upon reprovers as friends
to your souls, and reckon friendly rebukes as kind-*
ness. They are so, Ps. cxiv. 5. They help to prevent
sin, and save the soul from death. Let them find
more favour now, for they will afterwards appear
more kind than flatterers. Those that instruct you
and comfort you are friends to your souls. Show
yourselves to be friends to the souls of others. Do
all the good you can to the souls of those with whom
you are connected. Be concerned for the souls of
your children and servants ; gain their souls, by
guiding them to God.
2. If the soul be so precious, then those are our
worst enemies that are enemies to our souls. The
devil is the great enemy to our souls ; he is the
tempter, and so is the destroyer^ and he has his
agents, that are busy to ruin souls. There are per-
sons and things that war against the soul, t Pet. ii.
11. the worst war that can be: those that seduce
the soul and beguile it^ It Pet. ii. 64. that tempt us
to sin ; that lay stumbling blocks before us ; that en-
tice us secretly, though they pretend love ; — look upon
them as enemies to your souls. David complains
often of those that did persecute his soul. Wicked
companions are real enemies to the soul ; therefore
say to such. Depart, Ps. cxix. 1 15. Enemies to the
soul are very subtle, Epb. vi. 12. Therefore we have
the more need to stand upon our guard. Consider
how precious that soul is which they would injure
and destroy.
8. If the soul be so precious, then mercies to the
soul are the choicest mercies, for which we should
pray most earnestly. This is the favour that God
bears unto his chosen. The hallowing of God*s
name by us, and the coming of his kingdom into
us, are mercies to the soul which are to be desired
above all others, — that is the order in the Lord's
prayer : see Matt. Vk 33. The renewing of the soul,
and the saving of the soul, are things that must have
the pre»eminence in our desires and prayers. Other
mercies must be begged with a proviso, but mercies
to the soul absolutely. Be more earnest for these
than for corn, and wine, and oil, Psal. iv. 6, 7. wres-
tle with God for these, as Jacob did. Be more con-
cerned in prayer about your sins than your afflic-
tions. So likewise we must be most thankful to
God for spiritual mercies, Eph. i. 3. — redeeming
love, gospel grace, see Ps. ciii. 3, 4rr. Value every
mercy by the reference that it has to the soul, and be
1226
THE WORTH OF THE SOUL.
thankfol for it accordingly: see Isa. xxxviii. 17. In
love to my ioul. Go by this rale in your Taluation of
public mercies ;— reckon tbose the best times that are
opportunities for the soul, in which there are plenty
of the means of grace.
4. If the soul be so precious, then judgments upon
the soul are the sorest judgments. Spiritual plagues
are of all others the worst, and to be most dreaded,
as leannets in the soul, Ps. cvl. 16. when the mind is
blinded, the conscience seared, the heart hardened,
and the reins laid on the neck of sinful passions.
These are spiritual judgments, Isa. vi. 9, 10. Ps.
Ixxxi. 12. the worst condition a man can be on this
aide hell. How sad would our condition be, if we
were deprived of both the bodily senses of seeing
and hearing, (such instances have rarely been heard
of,) but much worse to have the soul blind and deaf.
Do not provoke God to deny and withdraw his grace.
There are judgments upon the soul too, that some-
times befall God*s own children, and they are very
painful ; as — when the terrors of God set themselves
in array against them. Job vi. 4. Ps. Ixxxviii. a
&c. and he wounds the spirit, Prov. xviii. 14. If God
has kept us from these terrors, we must be thankful,
but not secure. Our Lord Jesus suffered in his soul,
that he might have compassion. Matt xxvi. 38.
6. If the soul be so precious, then the prosperity
of the soul is the best prosperity. There is such a
thing as soul prosperity, 3 John 2. and it is that
which we should most earnestly desire of God, both
for ourselves and for our friends. The soul prospers
when it is in a good state, and in a good frame, when
fit is in the right way, and when it grows in g^race ;
as the body prospers that is in health, and as the
estate prospers that increases. That is a prosperous
Boul that is adding grace to grace, and securing not
only an entrance, but an abundant entrance, into
the kingdom of God, 2 Pet. i. 5. The soul prospers
when its holy dispositions are lively, its comforts
strong, and its evidences clear— when it is walking
in the light, and singing in the ways, of the Lord.
Seek this as the best prosperity. Soul prosperity
cither brings outward prosperity along with it. Matt,
vi. 33. or sweetens the want of it ; and it is that
which all the malice of hell and earth cannot dis-
turb or take away.
G. If tlie soul be so precious, then we are to look
upon that condition as best for us which is best for
our souls. That is best for us that is most free from
temptations, and that g^ves us the greatest advan-
tages for spiritual things. That relation is best for
us that is best for our souls. Look upon this as a
reason why wc should be content under afflictions,
because they tend to the good of our souls. Though
the flesh be destroyed, yet if the spirit be thereby
saved, it is well enough, I Cor. v. 5. see Heb. xii. 9.
Sanctified afflictions are the soul's promotions ;.-.the
chastening is bad for the body, but the teaching that
attends it is good for the sool, Ps. xciv. 12; cxii.
71. Submit willingly to that which is for the good
of the sool, though it be displeasing to flesh and blood.
7. If the soul be so precious, then they are fools
that despise their own souls. There are tb<MW that do
so. Prov. XV. 32. This is the fundamental error of
sinners,-*-they despise this jewel of valae, which
Christ put such a value upon. Let oa aee who they
are that despise their own souls :
(I.) Those that make a light matter of sin despise
their own souls, Prov. xiv. 9. It is certain that sin
is a wrong to the sool, Prov. viii. 36. How do
people regard their souls that abuse them thos every
day ? Those that expose their precioaa soala to the
wrath and curse of the eternal God, every day, bj
wilful sin, do not yalue them as they shonJd. Those
despise their souls that continue in anbelief and
impenitency, and will not be awakened to see tbe
misery in which their souls are ; they feel nothing
from sin, the sins of so many years ; they are not
concerned, though their souls be ready to drop into
everlasting burnings. They despise their souls that
rush into sin, Jer. viii. 6. that run upon God, Job
XV. 25, 26. There are some so daring as to challenge
God himself to damn them. They despise their
souls that, when they have fallen into sin, make no
haste to repent and tnm from it.
(2.) Those that take up with a cheap and easy reli-
gion despise their own souls; that are afraid of
doing too much for their own souls. Did we put a
right value upon oor souls, we should object to no
pains or care for the securing of their welfare. We
should go from strength to strength ; we should give
diligence to add to our graces, and thus make our
calling and election sore, 2 Pet. i. 6—10. But those
that only inquire, will not less serve? manifest that
they despise their souls: they labour at tbe world,
and sleep at an ordinance ; they crowd their religion
into a corner, and make not a business, but a by-
business, of it What account do such make of their
souls, who will scarce go over the threshold to hear
a sermon ; they refuse intiruetion. He that is sloth-
ful in work for his soul, is brother to him that is a
great waster.
(3.) Those that are prodigal of their time despise
their own souls. Time is an opportunity of doing
something for the soul, and is to be redeemed ac-
cordingly, Eph. V. 16. because there is an eternity
depends upon it Time may be well spent, either in
doing something for God with the soul, or in getting
something from God for the soul ; yet with many
their time is a drug. What value do those pot upon
their souls, that fill up their time with mere recre-
ation, and all this while neglect their souls ? Every
day might be a harvest day for the soul, but it is
idled away ; the time of the morning and evening
sacrifice stolon away by one idle companion or other.
Value your sools, and yon will value your time.
S£RMON V.
1227
:.) Those that make themselves drudg^es to the
Id despise their owd sod Is. The sool should be
darling, bat many make it a slave, and send it
ccd 8wioe> Lake xv. 15. and to provide for the
I, Rom. xiii. 14. Those that are eager in porsoit
vorldlj wealth despise their seals, not only be-
se the soul is negleeted and the body preferred
»re it, bat because it is employed In these par«
s, Ps. cxxvii. 2. Care about the vporld fills the
1 and disquiets it It is a great disparagement
n immortal seal, to be thus wholly employed.
k) Those that by sin anfit their bodies to aid
r souls in the service of God despise them. Drunk-
ess especially does this, it averckarpe$ the heart,
;e xxi. 34. Those pat a great slight upon their
Is that drown them in wine and strong drink,
i suffer their hearts thus to be taken away, and
inselves to be put out of possession of them. They
ic beasts of themselves, only to please a sensual
letite. They are not their own masters— to govern
mselves, and by degrees come to bo not their own
1 — to anderstand themselves.
8.) Those that venture their souls upon a false
I deceitful foundation despise them. What we
ue we shall be sure to lay op in a safe place, and
t which we despise we shall venture any where.
>se that build their hopes upon the sand. Matt.
. 26. that presume upon their visible profession,
1 are willing to take it for granted, without any
let scrutiny, that all is well with them, Kev. iii.
Such have a low opinion of their own souls,
1 must necessarily end in a painful manner ; their
le mast perish.
7.) Those that take up with a portion in this life,
ipise their own seals — ^who think that will serve
m for a happiness which neither suits the nature
a soul, nor will last so long as the soul will last;
It take up witli that for a portion which doth but
the belly, Ps. xvii. 14. And when they have a
;at deal of the world say, Soul, take thine ease,
ke xii. 19. And take these for their good things,
ke xvi. 25. Let not us despise our own souls, let
desire a better portion for them than the world,
sn an interest in his love, whose favour is the
iety and the felicity of all who truly seek him.
SERMON V.
Matthew xvi. 26.
)r what is a man profited^ if ke shall gain the whole
Worlds and lost his oum soul?
OCTRINS d. That the gaining of the world is
lenttmes the losing of the soul. This is plainly
iplied here, that the methods men take for the
lining of the world, are the things which commonly
ove destructive to the soul : many precious souls
are ruined for ever by the love of this world. This
is that which has slain its thoumnds and its ten thou--
sands. Hence it is that so many precious souls are
irrecoverably lost. The world was the rock they
split upon ; the world was the enemy that conquer-
ed them. We are told what the world is that is so
pernicious to souls, I John ii. 16. In the things of
the vrorld three things are included :
1. The pomp of the world' — honour, preferment,
making a figure in the world, a fair show in the flesh.
Gal. vi. 12. The gaining of this poor reputation is
often the losing of the soul. To be looked upon as
some great one, is a thing very much affected by
many, and I am apt to think that more yoang people
are rained both here and hereafter by pride, than
by any one thing in this world. It is thought a de-
sirable thing to look fine, and to be in the way of
preferment. Many lose the weight of glory in the
other world, by and for 'the dream and shadow of
this world's glory. This vras it that Moses by faith
conquered) Heb. xi. 24.
2. The pieasnres of the world the lusts of the flesh,
that in the world which gratifies the sensual appe-
tite. This is that which many love more than God, 2
Tim. iii. 4. and live in, 1 Tim. v. 6. The gaining|of the
world is the/n<lti^ of our ownpUaswe in it, as Luke
xvi. 19. and Luke xiu 19. We reckon those the
darlings of the world, that spend their days in mirth
and their years in pleasure, and know not what care
and sorrow mean ; that lie upon beds of ivory, &c.
Amos vi. 4*^^. to be able to make provision for the
flesh, to fulfil the desires of it. This is the worlds
the smiles and indulgences of it ; this is that, the
love of which is oft the rain of the soul. When men
cannot deny the sensual appetite, but will walk in
the way of their heart, this defiles and this destroys
the souL
3. The pro/its of the world. These are desired
usually for the sake of the two former, though there
are some that love wealth only for its own sake, and
it is a sore evil, Eccl. vi. 1, 2» The world men are in
love with, is an increasing estate. It is the love of
maneg that is put for the love of this world, 1 Tim.
vi. 10. for that is said to answer all things, Eccl. x.
19. that is, all temporal things ; it will not answer
the needs of the soul. He that had goods laid up
for many years, promised himself a full stream of
carnal delights — to eat, and drink, and be merry.
This is the world* Now I am to show how the
gaining of the world is oft the losing of the soul-
how these worldly things undo us ; and the opening
of this will be of use for caution, that being warned
of the dangeri we may be armed against it.
I. I shall show bow the gaining of the world is
often the losing of the soul.
1. Many lose their souls in endeavouring to obtain
the world. There is an endeavour about the world,
that is very well consistent with the saving of the soul,
ms
THE WORTH OF THE SOUL.
tveo honest diligence in a lawful calling, Pror.
xxvii. 23, &c. Every one must mind his own bosi-
ness, and labour that he may have to give, Eph. iv.
28. And in this our eyes must be towards God, and
our common actions done after a godly sort, with a
single eye to the will and glory of God. But there
is a pursuit after the world which is destructive to the
soul : see that full scripture in general, 1 Tim. vi.
9,10.
(1.) The inordinacy of the desire after the world
is fatal. When men pursue the world from a prin-
ciple of love to it, and value for it, as the best and
chief good, and the highest end of man, this will
eertainly lose the soul. When present things are
made our good things, Luke xvi. 26. our consola-
tion, our reward, our portion, Ps. xvii. 14. this sinks
the soul. When the principle of our worldly pur-
suits is, that we may honour God, and do good, this
sanctifies them ; but when it is because we look upon
tbem as glory. Gen. xxxi. 1. and as that in which the
happiness of the soul consists, this is altogether in-
<oonsistent with grace, and a regard to God* It is
idolatry. Col. iti. 6. Eph. v. 5. it is having another
God before him ; it is adultery, Jam. iv. 4. it is en-
mity against God and the cross of Christ, Phil. iii.
18, 19. God and mammon are opposite masters.
Matt vi. 04. Many souls have been lost that have
never rnti into an excess of riot, by an habitual de-
light in this world as the best good, Ps. iv. 6. We
have all reason here to suspect ourselves : see Rom.
Tiii. 6. The man is as his mind is.
(2.) The irregularity of the pursuits of the world
is often fatal. Where the heart is set upon the
things of the world, as the best things, they will be
aought and laboured for accordingly, Ps. cxxvii. 2.
And in these pursuits,
Christ and gospel grace are slighted. Men are
too busy making other bargains, and have no heart
nor time to attend to Christ. They do not find that
repentance and faith, the love of God, and the pro-
mises of the covenant, will secure their worldly
wealth and glory ; and therefbre, (whatever others
do,) for their parts they will not trouble themselves
with such things. These are things far above out of
their sight, Ps. x. 5. they have nothing to say against
these things ; but with them other things preponde-
rate. Time enough to think of these things upon a
sick bed : see this set forth in tmro parables. Matt,
xxii. 5. and Luke xiv. 16> &c. They have no thoughts
to spare Ibr another wodd, they are so much taken
up with this : careful and troubled about many things,
while the one thing needful is postponed, Luke x.
41 , 42. The vigour of the soul is quite exhausted in
the pursuit of the world, that in the service of God
it is become but a dry tree.
Necessary duties also are neglected through world-
ly pursuits. Many for the gaining of the world
omit the doing of that, which their own consciences
tell them they ought to do. Prayer is a needfol
duty, the soul is certainly lost without it; hot*
those that are eager upon the world, cannot find
time to pray — ^they say to the Almighty, Depart : see
Job xxi. 11, 15. They are not for those duties which
produce no earthly gain. Their books of trade take
up their time and thoughts so much, that God's book
is laid aside. Those that are eager in pnranit of the
world, cannot find in their hearts lo lose one day in
seven.
Destroying sins are in the same way Tentuied
upon. Many, to get something of the world, make
bold with sin, to the dishonour and ruin of the soul.
Foolish and hurtful lusts, wealth gotten by Tanity.
riches gotten and not by right, Jer. xvii. 11. and
treasures of wickedness, attend these perMms, and
bring them to destruction. Many a man damns hi«
soul, to make himself what the world terma a gentle-
man. What is more destructive than the commission
of sin as the means of increasing wealth ? Many men.
to get some little of the world, oppress the poor, and
defraud their neighbours. Many people are tempted
to think that it is no sin, or next none, to tell a lie
in the way of their trade, when there is something
to be gotten by it, and they know nobody can con-
tradict them. The common excuse is, there is no
driving a trade without it ; but if it be sin, it is de-
stroying to the soul, and will be found ao at last
Many that are eager upon the world, make no con-
science what they say, nor what they do, nor who
they abuse or trample upon. How injurious to the
soul are many of the conditions of getting gain!
When the favour of great men is to be had clogged
with sinful conditions, and these are complied with,
conscience being bribed to say nothing against it ;
this is dear bought gain, Matt. xxvi. 15. Wkai wilt
ye give me ? was the question of Judas to Christ's
enemies. Micah's Levite will become priest to an
idol for preferment, Judg. xvii. 10. Many have
been hired to forswear themselves, to murder, to
commit adultery ; and what evil is it of which the
love of money has not been the root. Many have
sold the truth, and with it their souls, for the world,
Prov. xxiii. 23.
2. Many lose their souls for the keeping of the
world. This must come into the consideration of the
gaining of the world. The gaining of the world is
much the same with the saving of the life, v, 25. This
is a pernicious branch of covctoosncss, and fatal to
the soul. As grasping at the world is dangerous, so
is inordinate attachment to it when we have got it.
The complacency men take in worldly objects, be-
comes a principle of action fatal to the interests of
the soul. To be rich and great upon earth, they
consider as the most desirable of all things. The
soul rests in this poor advancement, as its portion and
happiness too; it is at home in the world, and takes
its case in the world. Why do men so solicitously
SERMON V.
1229
i wfaat they ba^e gathered, and hold it ao fast,
because they say, Sleued is the peopU that is in
I a ease? Ps. cxlW. 16. It is a sign of prevailing
rast of the Creator, and of prevailing delight in,
dependence upon, the creature. What is this but
ng up our treasure in these things? Matt. vi. 19.
lan will not spend his treasure, but keep it up.
at is this but setting our affections on things be-
th ? Col. lit. 2. it is reposing the soul in them,
he practice arising from this principle is fatal,
ny ruin their own souls,
^cause they cannot find in their hearts to lose
things of the world for God. When these. two
le in competition, that either they must deny
rist or forego pleasure or worldly wealth, they
ose rather to deny Christ. Here is the world won
I the soul lost, see an instance in Demas, 2 Tim.
10. When the receiving the mark of the beast be-
Qes the condition of buying and selling and get-
; gain, as sometimes it is. Rev. xiii. 17. and then
n comply with their condition, they forsake the
ths and ways of Christ, which formerly they pro-
sed. This has been the case of many that have
fully apostatized : they could not endure to see
spoiling of their goods. Christ was dear, bat
world was dearer, and therefore, farewell Christ,
rist and his truths must be cast overboard rather
.n they would make shipwreck of an estate : see
iin xii. 42, 43. they cannot endure hardness and
grace. These persons also injure their souls,
because tliey cannot lay out the things of the
rid for God. He will not have us to hoard what
lers want We are commanded to be charitable,
give alms of such things as we have. Many souls
i ruined by uncharitableness : see Matt xxv. 41,
. People think what they do in charity is not of
cessity, but a work of supererogation ; whereas it
our rent to God. • So likewise in works of piety ;
iny cannot submit to charges for the enconrage-
iot of religion : they like the law of Christ well
oagh, if their obedience to it will cost them no-
ing, but if it prove chargeable, they desire to be
cused. This was the case of that rich man. Matt
X. 21, 22. and of Ananias and Sapphire, Acts v.
e thus lose what we save, and this withholding
li which is meet tends to a spiritual poverty, which
mes upon the soul like an armed man. This is the
>rst husbandry that can be ; it is like grudging
ed to the ground.
3. Many lose their souls in the using, or rather
e abusing, of what they have in this world. The
inniog of the world is oftentimes, when it is won
abundance, the losing of the soul. When it is
>t, and men have what they would have in it, it
"oves a sad occasion of their ruin : the prosperiitf of
oU destroys them, Prov. i. 32. Many a man had
ien happy in the other world if he had not pros-
Kred in this. The possession of much in the world,
is often the losing of the soul ; not in and of itself, for
outward prosperity is a good gift of God, and is so
to be accounted by us. It is the fruit of his blessing,
Deut. xxviii. 2, &c. Godliness has the promise of the
life that now is, 1 Tim. iv. 8. Matt. vi. 33. The good
things of this world, if wisely managed and improved,
may be furtherances to us in our way to heaven. If
kept in its due place, worldly prosperity may be an
opportunity of being useful to others, and of honour-
ing God. All this, and heaven too — then we serve a
good master. Those that are rich in the world, may
be the more rich in good works ; but then it is not
the world that is gained^ it is only used* That is not
the point to be gained^ the prize run for ; it is not
the ultimate end, but the subordinate means. World-
ly prosperity is injurious through the badness of
men^s hearts. Gaining the world is not in itself a
sin, but it is the occasion of sin. Thus the gaining
of the world is the losing of the soul, it is such a
snare to the soul as does greatly hazard it The danger
is of abusing the world, 1 Cor. vii. 31. The world is
abused, when it is used for the purposes for which it
was never intended. The world, when we have it, is
very apt,
(I.) To estrange the soul from God ; and so it Is
lost If it do not, as it should, endear him to us, it
will but make us the more forgetful of him. When
men have gained much of the world, they are apt to
think they have no need of God, as they had when
they were poor, and lived immediately upon Pro-
vidence : they have something else to support them,
and they rest upon this too much. God is often lost
in a crowd of worldly enjoyments, and commonly
those that are familiar with the world are but strang-
ers to God. See what danger there is of this, Dent
vi. 11, 12. and an instance of it, Deut xxxii. 10,
18. Job xxi. 14. If an ungodly man prosper in the
world, it does but make him the more profane and
atheistical, Ps. Ixxiii. 11,12. This estrangement fW>m
God is gradual and insensible. Multiplicity of busi-
ness is thought a good excuse from prayer and read-
ing the word, and by degrees the intercourse with him
is quite suspended. They that sought God when he
slew them, slighted him when the danger was over.
That worldly business, or worldly comfort, that steals
the heart away from God, is an enemy to it.
(2.) It is apt to elevate the soul, and to fill it with
pride and so it is lost The pride of the soul is the
ruin of the soul, for it is the preface to destruction.
It is that which God resists, and which he will for
ever abhor. They that are lifted up with pride, fall into
the condemnation of the devil, 1 Tim. iii. 6. The
heart is lifted up to destruction, 2 Chron. xxvi. 16.
Now this is the effect of gaining the world. There are
indeed those who are poor and proud, but generally
the rich in this world have need to be charged in the
first place, not to be high-minded ; so hard is it to
keep the mind low when the estate rises. They that
1230
THE WORTH OF THE SOUL.
are at ease are the proud^ Pa. cxxiii. 4. This pride
makes people coDteDtions with their brethren, Pro¥.
xiii. 10. When Abram and Lot grew rich they coald
not agree. Gen. xiiL 2, 7. It makes them oppressive
and scornful to their inferiors. Job xii. 6. deaf to
the reproofs of the word, Jer. xxii. 21. When Alex-
ander had (he thought) conquered the world, he was
rained by pride ; he would be deemed a god, and
never prospered after.
(a.) It is apt to ruck the soul asunder with world-
ly cares ; and so it is lost. It thus becomes unfit for the
service of God. The more men have of the world,
the more trouble they have with it ; which, if suffered
to take possession of the soul, hurries it into greater
disquietude, and exhausts its life and vigour;
pierces it through with many sorrows, 1 Tim. vi. 10.
The cares of thb life choke the word of God, as
thorns do the good seed. Matt xiii. 22. as a ship
may be lost for want of ballast, so it may by being
overloaden. Having too much to do in the world,
overwhelms many souls. That which chokes the
word chokes the soul. When these cares fill us sleep-
ing and waking, there is danger lest they follow us
living and dying ; and it is to be feared that is a
lost soul whose dying care is only or mainly for the
world.
(4.) It is apt to rock the soul asleep in carnal secu-
rity; and so it is lost. Those that have gained the
world, are ready upon that to build their hopes for
heaven, and to think it must needs be well with
them in the other world, because it is so well with
them in this, Hos. xii. 7, 8. Prospering worldlings
are ready to bless themselves in their successes, Ps.
X. 3. and to say. To-morrow must needs be as this day,
Isa. Ivi. 12. That rich fool that had gotten his bams
full, began to set his heart at rest ; he had what he
would, and said. Soul, take thine eaie, Luke xii. 19.
They that prosper are apt to put far from them the
evil day, and so it comes upon them as a snare.^
Some good people have been almost overcome with
this temptation, and it has been to the damage
of their souls. Job xxix. 18. Ps. xxx. 6.
(d.) It is apt to make the soul a drttdge to the body ;
and so it is lost. When men have gained the world,
the soul and all its faculties must presently be en-
gaged to make provision for the flesh, Rom. xiii. 14.
It is hard to put a knife to the throat, and to check
the sensitive appetite, when we have that which
tends to the gratifying of it. Here is occasion for
self-denial, not temperance through necessity, but
of choice. When Solomon had gained the world,
he withheld nothing from himself that his eyes de-
sired, Eccl. ii. 9, 10. but if God had not given him
repentance, it had been his ruin. The indulging of
ourselves in sensual pleasures, is destructive to all
the powers of the soul. It is the perverting of the
order of nature, when the sensitive appetite must
have the command of the rational powers.
(6.) It is apt to make the world a darUaf^tt
soul ; and so it is lodft. When the woiid smiles. «<
are very apt to be taken in its charms, till we W ^
trayed to our spiritual enemies. The vrinniog giae
ster loves the play, and is the more eager apee u
He that gains the world, is in danger of Ivfisr
more than God ; and then how unwilling to pan ml
it. Now the world seems to have pnrchased the ^
permost room in the soul, and to have mierited <:
best respects ; and if once men prefer this worid br
fore the other, the soul is undone.
II. Use 1. If the gaining of the world be w o^
the losing of the soul, then wide is thegaU^ mtf km
is the way, that lemdetk to destrMctiam^ and it is
marvel that there be so many that ^ in i
Matt. vii. 13. Every body is for gaining the v
and few consider that they court their own tea
tion. It is no wonder the devil prerails agains
many, when he has such hold of theni by the v
It is a fawning, flattering enemy, that kisses,
trays, and kills. What need then have we to
jealous over ourselves. If our danger be so p^
let us therefore fear, Heb. iv. 1. The way to
is down-»hill, an easy descent, strewed wftb th
world's roses to deceive unwary aools,
2. Then we have little reason to envy the pi
rity of evil doers. If bold and daring sinners
the world by their impieties, alas, they do but
sore up unto themselves wrath. They grup it
shadow, and let go the substance— therefore fret
thyself because of such, Ps. xxxvii. 1, fcc Tkd
are but fed as a lamb in a large place to fatten tka
for the slaughter, Hos. iv. 16. If the wine be i*i
and give its colour, yet never grudge it tbeo,
wish for a draught of it; there is death in the e
there is poison in it. It is like to cost them dcsi
but what will be the end of these things ? Be
desirous of the world's dainties. Dread then, ti^
deprecate them, as Ps. cxli. 4. See a rentdT
against this envy, Prov. xxiii. 17. Go into the sanr-
tuary, and see the precious soul sinking while tte
perishing estate is rising, and that will sileaoe all
your envy, Ps. Ixxiii. 2 — 18.
3. Then see the reason why God often denies tk
abundance of this world to good people, and pwi
them but a little of it ; it is because it would be i
snare to them. He intends the saving of the »oii,
and therefore often keeps them low. He crosses
them in their worldly pursuits, strips them of tkcir
worldly possessions, puts wormwood into their eaitb-
ly joys, and thus weans them from earth. He dorf
not intend this world for their portion, and a aoal)
matter will suffice for their passage. As God ofta
gives, and sends leanness into the soul, Ps. cri. li
so he often denies the fatness of the earth, and ret
with the dews of heaven makes the soul like i
watered g^arden. Many good people are kept bon-
ble, and serious, and close to God, by their crosses
SBRMON VI.
1231
disappointments in the world, these being sanc-
1 to them, Ps. cxix. 67, 71.
Then pity and help those that are launching
into the world, and want a living principle of
;e in their hearts to secure them from the danger
Those that are entering into the world are
;ring into temptation, and have need to be well
ed. They hope to gain the world, but are not
rehensi ve of the danger of losing their souls : — see
;t ought to be the care of parents in disposing of
r children. Be more solicitous to make them
d, than to make them great. You must be
ightful for something more than teaching them
ive in this world, which they may gain and yet
eternally undone.
. Then let us not seek great things to our-
res in this world. What a folly is it for us to
et to spread so large a sail, when we are but
losed thereby so much the more to the storm ! A
le will serve to bear our charges to heaven, and
^ should we wish for more, John vi. 27. Prov.
iii. 5. Be not ambitious of honour, nor covetous
srealth. Let us value our souls aright, and esteem
er things as they stand in relation to the soul,
dliness with contentment is all the wealth in the
rid. Subscribe to Agur's prayer, Prov. xxx. 8, 9.
) to Jacob's vow. Gen. :(xviii. 20. It is not the
geness, but the fitness, of a garment that makes it
y. God knows what we can bear, what is fit for
L Then in all our gainings of the world, let it be
r greatest care and endeavour to gain a victory
ir it. If God succeed honest diligence in worldly
sioess, and bring into your hands plentifully, take
;d lest it be to the losing of the soul, 1 John v. 4.
fou would not have the gaining of the world the
log of the soul,
U)t your souls be loose to the gain of this world.
inage all your worldly concerns with a holy in-
ference ; and while you do so the world will never
you much hurt, 1 Cor. vii. 29, 90. Value not the
Id of the world as the best gain. Think what
:.sc things are, what is the best use that can be
idc of them, to whom they must be left, and how
tie they will serve a man in a dying hour.
Ltet your souls be carried out towards the gain of
other world. Our care about this world will not
inordinate, if it be kept subordinate to the things
lich belong to our everlasting peace. Gain spiri-
lily by your gains in temporal things. Gain also
yoar losses ; you may do so if you be wise. That
true gain which is gain when we come to die ; and
^X nothing is-but Christ.
SERMON VI.
Matthew xvi. 26.
Far wkai is a nutn profited, if he shall gain the whole
world, and lose his own soul?
Doctrine 6. That the gain of all the world will not
profit him that loseth his soul. He that hazards his
soul to gain the world, makes a losing bargain ; this
is the full scope of the vecse, What is a man firofited?
It is taken for granted that interest rules the world
of mankind. We see every day what pains men
take, what hazards they run, and what hardships
they undergo, for profit. They that buy and sell
hope to get gain, James iv. 13. This is aimed at in
every bargain — that profit may be attained. But the
misery of It is, that men mistake their true interest,
and see things by a false light, and go upon a wrong
foundation. They think they are profited by that
which is really prejudicial, and fancy that they gain
when it is only loss. Now the design of the Scrip-
tures is to rectify this mistake ; and allowing us to
consult our own interest, they make it manifest, that
when we prefer the things of the world before the
concerns of our souls, we are really enemies to our
own projit. The account is here balanced, profit
and loss compared. See Paul's balancing a believ-
er's account, the produce of which was great gain,
Phil. iii. 7, 8. — ^he wins Christ and loses all be bad in
the world, and reckons himself an unspeakable
gainer, as Matt xiii. 46, 46. Christ here balances
the worldling's account, and the result of that is
great loss.
1. The g^n supposed, is that of the whole world.
That is more than ever any body did gain, though
some have grasped at it. Gain the whole world, t. e.
gain that which gratifies the world in their hearts,
1 John ii. 16. Those gain the whole world, or think
they do so, that have more than heart could wish,
Ps. Ixxiii. 7. that spend their days in mirth and
wea I th . Such have the richest returns of this world's
trading, they possess a full stream of outward pros-
perity, without any eclipse.
2. The loss supposed is that of the sonl — ^the better,
the immortal, part of us. The soul lost by grasping
at the world, gaining the point of worldly advan-
tages, and at the same time making shipwreck of
faith and a good conscience, I Tim. i. 19. The soul
losing the favour of God, and so losing itself in this
world, as to any real consolation, and in the other
world experiencing destruction.
3. The balance of the account is, What is a man
profited ? The proposing of it by way of question
implies a strong negation ; he is in noXhing profited.
It is to be taken as a challenge to the children of
this world, like that, Rom. vi. 21. What fruit had ye
then in those things whereof ye are now ashamed ?
1232
THE WORTH OF THE SOUL.
That is a poor bargain which nobody gets by ; —
such is the bargain of the covetous that lose their
soqIs to gety the apostates that lose their souls to
keepf and the epicures that lose their souls to enjoy^
the good things of this world. It is ei^plained in
the next words, What shall a man give in exchange for
his soul ? Some think it is borrowed from Job ii. 4.
alluding to that obvious remark, that a man will
give any thing to save his life ; for what good will
any thing we have in the world do us if our lives be
gone ? So it is with the soul, and its life in the future
state. This doctrine I shall endeavour to prove and
apply.
I. To prove it — ^That he that loses his soul to gain
the world, makes but a poor bargain — ^he is so far
from being a saver, that he is a loser. Now this I
shall endeavour to show,
1. By comparing what is gained and what is lost
together ; — this is necessary in order to the balanc-
ing of an account.
(1 •) He that gains the world and its happiness, and
loses his soul and its happiness, gains that which
is not, and loses that which is ; he gains a shadow,
and los^ a reality. The things of the world are
things that are not, Prov. xxiii, 6. are not what they
pretend to be, and what we consider them to be.
They are lying vanities, John ii. 8. It is but the
fashion of this world, the scheme, 1 Cor. vii. 31. it
passeth away. Spiritual and eternal things are the
only real and substantial things. We call the things
of this world substance, but they are dissolving sub'
stance. Job xxx. 22. The existence of them as good,
is more in our fancy that in the things themselves,
Prov. xviii. 11. But the happiness of the soul is a
real thing, it is substance, Prov. ^iii. 21. that which is ;
it is enduring substance, Heb. x. 34. If a man part
Vith that which is a substantial happiness for that
which is but pretended, what is he profited ? Some
think it was only a picture of the kingdoms of this
world, and the glory of them, that the devil showed
to Christ, Matt. iv. 8. and it is little better than such
which multitudes grasp at, to their own ruin. '
(2.) He gains that which is another's, and loses that
which is his own. I refer to Luke xvi. 12. He that
gains the whole world, can himself enjoy but a small
share of it ; it is taken from others, it is possessed for
others, it is enjoyed with others, and it is left to
others. What joy we have in the world, strangpers
intermeddle with it, and participate of it He that
increases his estate, increases his charge, Eccl.
T. 11. If Job's substance was great, his household
was in proportion. But the happiness of thy soul is
thy own ; the joys of that a stranger doth not inter-
meddle with. Then and then only we do w^l for
ourselves, when we do well for our souls, though it
be commonly taken otherwise, Ps. xlix. 18.
(3.) He gains that in which his happiness doth not
consist^ and loseth that in which it doth, gains that
which, when he has it, will not make a poilia
him, and loseth that which, if he bad it, wodd
Luke xii. 16. a man's life eonsisteih mi in tstj
things. He may be happy that has bat a littk ef^
world. Even the heathen could see this, and !{«|
much of the comfort of those that were conteais^
poor. Jacob desired but food and raiment, tla.t«
the inventory of his wishes. Gen. xxviiL 20. aad ^
chap, xxxiii. 11. be says to Esau, / kare d/, dj^
ther: see Ps. xxxvii. 16. Prov. xv. 16. Bat the fa^
piness of the man doth consist in the welfare 4
salvation of the soul. Happy is the people vai
God is the Lord. The saving of the sonl in tbe
of the Lord Jesus is great gain, thoagh by tke
struction of the flesh, 1 Cor. v. 6.
(4.) He gains that which is but for a time,
loseth that which is for ever. The world passeth v
the things of it perish in the nsing, witoes I
however, we shall be taken from them. Lake xii i
death will strip us. It is certain we can canri
thing out of the world, I Tim. vi. 7. our reUtk^
all earthly things terminates with life. DeaU^
final farewell to honours, pleasures, and wcsltk ^
the soul must be for ever either in happiness
misery. The good things of the sonl are everlas&i{
they arc durable riches, Prov. viii. 18. Yoa lo^
reckon him a fool, that would part with the isk^
ance of a great estate, for the term of a few jeaa
a small tenement Such, and maeh greater, is
folly of those that quit an eternal happiness for
momentary enjoyment of the pleasures of sin.
which is the most durable is the most desirable. Ml
is a creature made for eternity.
2. By considering the consequences of fbls k
gain. Suppose a man, for the gaining of this worii
goods, to abandon all thoughts and cares of bissoi
and to expose and hazard it to the bigbest defre
suppose him to succeed in his attempts of gaiiiii
the world, and let us see,
(1.) What is his seeming profit Look apoB vl
appears the fair side of his bargain, and makei
best of it. Produce your cause, ye worldlings, bn]
forth your strong reasons — ^let us hear what job a
profited. He that gains the woHd, and abandons^
soul,
[1 . ] He has the pleasures of sense ; be is filled vi
them. He that lays aside all thoughts of his sm
and has enough, of the world — that is neither bbcI
the check of conscience, nor the check of poverti'
may take a great liberty in indulging the sffn*
appetite ; he may spend his days in mirth ; he b<
bo profited, as Solomon was when he withheld bi
his heart from any joy, Eccl. ii. 10. What is ib^
profited ? why, he may eat the fat, and drink the s«t^
and fare deliciously every day, as Luke x^i. I^' ^
that will abandon his soul, perplexes not bio^'
with self-denying duties ; — a fine life, if this vff^
were to last always, and if we had bodies ooi;t>^
SERMON VI.
1233
BO souls. See the utmost profit that the worldling
promised himself, Luke xii. 19. eat^ drink, and he
merry. And is not this poor profit? Yet this is
the utmost. — AIas> there is pain in this pleasure ;
the heart sad, EccL Yii. 6. This profit is but like
the apples of Sodom, or as painted sepulchres.
[2.] He has the praise of the world. He that gains
the world, shall have the world's good word ; he has
the honour to be caressed by those that walk after
the course of this world, Ps. xlix. 13, 18. They that
icain the world, and care not for their souls, may
have a name like the names of the great men, and
make a fair show in the flesh. There are those
whose blessings attend the covetous, Ps. x. 3. Thus
he that gains the world is profited. Poor profit I but
it gratifies a base disposition, as long as it lasts'. It
is no profit to be applauded of men and condemned
of the Lord.
(2.) What is the want of real profit for all this.
We may say. What is he profited? — ^it is nnrighteoue
fnamman which he possesses, Luke xti. 11. the de-
ceiTableness of unrighteousness, deceitful riches.
He that gaim the world, and abandons his soul, is,
[1.] A loser in this world. Even here, where he
enjoys his gain, and makes his best of it, what is he
now profited ? Even when he has the most of it,
He is not profited, for he hath nothing to recom-
mend him to the favour of God. His gains of the
world will not do it God loves no man the better
for being rich ; he beholds the proud afar off. He
that abandons his soul, chooses those things in which
God delights not. Those that are for any good seek
not God's faTonr, Ps. ir, 6. Wanting that favour he
has no security nor sweetness of his possessions : see
Job XX. 23. A dinner of herbs, with the love of God,
is better than a stalled ox, and his hatred therewith.
The worldly man is not profited, for he is often in
straits in the fulness of his sufficiency. Job xx. 22.
He that gains the world, yet such is its insufficiency
to make us happy, that oftentimes some one defect,
some one hut, spoils the sweetness of all his posses-
sions. While Ahab vranted Naboth's vineyard, his
kingdom did dot profit him, because he had not a
eontented mind, 1 Kings xxi. 4. While Haman
wanted Mordecai's cap and knee, his preferments
did not profit him, because he had not a meek and
humble spirit, Esth. t. 11—13.
Men of this description are not profited, for they
have no solid comfort in their souls, especially when
they are in affliction. Yon think those live joyfully
that have the world at will, but you know not what
stripes they ha^e from their own consciences, and
what a terror they are to themselves many times ;
they have the bitter vnth the sweet in the day, and
they have no relief of visitation, Isa. x. 3. Many
gain the world, and yet are themselves like the
troubled sea when it cannot rest. They have nothing
vpon which they can repose their souls with any as-
4 K
surance : see Job xx. 1!!^— 14. If what they have
were gotten by injustice, what comfort have they in
it, when conscience is once awake ? Thus they who
are so eager upon the world, and at the same time
careless about their souls, are losers by it even in
this world ; for the truth of it is, it is godliness with
contentment that is the great gain, 1 Tim. vi. 6. —
that Is all the wealth in the world. He that gains
the world, and parts with his soul, is,
[2.] Much more a loser in the other world. Breth*
ren, there is such a world, future indeed, and out of
sight, but not the less real. Thoughts of the world
to come should make us all serious. Then the gains
of the hypocrite are gone, when God takes away his
soul. Job xxvii. 8. compare the verse after the text ;
then he will appear a loser when the Son of man shall
eome. He that gained the world will be never the
better for it in the other world, for
He shall not have what he gained of the world.
What is a man profited by it, when he shall leave
it behind him ? Money has no currency in the other
world. It was only an appurtenance to the body,
and therefore, when that was dissolved, all its appur*
tenances went with it. Job xx. 20. Riches are not
for ever ; he may have, but he cannot hold. Whose
shall these things be? None of thine, to be sore,
Luke xii. 2(K The great day will bum up all those
things which now men set their hearts so much upon,
2 Pet iii. 10.
It shall not profit a man that he has had the world.
If the popish doctrine of purgatory be true, a man
may be profited that has gained the world, though
he do lose his soul, for he may purchase a recovery ;
but we have not so learned Christ, who said. What
is a man profited, if he shall gain the whole world, and
lose his own soul ? More is implied than is expressed ;
not only he is not profited, but he is greatly hurt by
it. You shall see it so in three cases. He that loses
and abandons his soul, whatever he has g^ned of
this world, whether profit, pleasure, or preferment.
First, He is not profited but prejudiced by it in
the hour of death. Heisnotprofited,Prov. x. 2; xi.
4. When a wealthy, worldly man comes to die,
what advantage is it to him then to have been rich
and great Death will not be bribed to adjourn the
execution of his commission for one moment, Ps.
xlix. 6—9. The gain of the world will not miti-
gate the extremity of dying pangs. If there, be
bands in the death, the wealth of the world will be
no relief. Much less will it remove the sting of death,
or quiet the conscience ; nay, the worldling is pre-
judiced by it, for it is so much the harder to part
The more a man has gained of the world, the more
terror it is to him to think of parting with it. These
are the things that make us loth to die. What is a
man profited then by his great possessions t but that
he goes away the more sorrowful.. That which was
always vanity, is then vexation ; he parts with the
1234
THE WORTH OF THE SOUL.
world as Micah did with his gods — What haye I
more?
Secondly J He is not profited, bat prejudiced, by
worldly gain, in the day of judgment. He that
has gained the whole world, bat abandoned all
thoughts of his soul, what is he profited by it when
he must appear before the judgment^seat of Christ ?
All his gains will do him no good, for the Judge is too
just to be bribed. Nay, it will make against him ;
for the more men had of this world, the more they
will have to account for in that day of reckoning.
The things of the world are talents to be traded with,
and we must give account of our stewardship, Luke
xvi. 2. What we had under our hand in the world
roust come into the account then ; both how we got it,
and what we did with it. It is good for us to be often
calling ourselves to an account of these two things
now. All that carnal mirth and sensual pleasure,
which worldlings are so taken up with, will make
against them then, Eccl. xi. 9. For all thete thinpi,
God will bring them into judgment — Hence we
find the rich men seeking shelter under the rocks.
Rev. vi. 15 — 17.
Thirdly, He is not profited, but prejudiced, by it,
in his eternal punishment ;— so the punishment of sin
in hell is called, Matt. xxv. 46. What is a man
profited by all the- wealth of this world, when he
comes into that lake which burns eternally with fire
and brimstone ? The gain of the world will not re-
cover a lost soul, it will not open the gate when once
shut, and it vrill not remove that great gulf, when
once fixed ; — the gates of the shadow of death can-
not be unlocked by a golden key, nor will it give any
relief or abatement to the misery. He that had fared
sumptuously every day, and drunk wine in bowls,
could not there get a drop of water to cool his tongue ;
nay, he is prejudiced by it Hell is hell indeed,
misery with an emphasis, to those that go thither
from the midst of this world's abundance. — Son, re-
member, Luke xvi. 26. How art thou fallm ! Isa.
xiv. 12. 16. What pleasure has he in his house? Job
xxi. 21 ; xiv. 21, 22. Hell flames vnll show what
a bad bargain they have made for themselves, that
4o gain the world lost their souls.
IL I shall improve this truth, and very instruc-
tive it is, if God give us wisdom and grace to con-
sider it — Mix faith vnth this word of Christ, medi-
tate upon it, and digest it. We hare reason to take
his word in these things, and to rely upon it ; iind
let us from hence learn three good lessons :
1. A holy contempt of this world, especially when
it comes in competition with our souls. Our Lord
Jesus is here weighing the world and the soul, and
on the world, he writes, Tehel, Dan. ▼. 27. See the
insufficiency of the world to make yon happy if you
had never so much of it, and do not overvalue it.
Let not that be upon the throne in your hearts, which
God has put under your feet. A contempt of the
vrorld Is a good step towards omr Tictory over it li
must be thankful for what we have in the world, »j
diligent about what we have to do io the world, bst
we must not place our happiness in it.
(1.) In pursuing the world, we must not ottndB
it. It rectifies and sanctifies our vrorldly pomiti
when we put a right estimate upon the things of &
world. — ^Seek them not as your end, but as iL
means ; not as precious stones to be laid ap in jotr
cabinets, but as stepping-stones, to help yon thnnn
this land of your pilgrimage. Look upon this worif »
goods as good in their place, bat bad oat of it ; ^
servants, but bad masters ; good things, hot sot tfe
best things. Do not pursue the world as your pn-
tion, Ps. xvii. 14. neither as your reward. Matt n.
2. nor as yoar consolation, Luke vi. 24. VaIo« tki
as good things, bat not as your good things, jw
chief good. Those overvalue the world, that seek it
for itself, and that seek it inordinately, and that sed
much of it The same divine penman that says, Tk
hand of the diligent makes rich, says. Labour not a
be rt'cA, Prov. xxiii. 4. In valuing the world, go ac-
cording to God's book of rates. Other things ait
valued according as they are more or less profitaUf
to us. Think whether the world be profitable to m:
souls or no.
(2.) In possessing the world, we most not n^
ourselves by it. Every man has something of a
value for himself, and most men measure themseltsf
by the standard of the world — ^valae themsetvcs v-
cording to the smiles or frowns of the world. We
must not value oarselves as high, because so ad-
vanced , nor as safe, becaose so guarded . When tk
world flows in plentifully upon yoa, think, Alas wkat
good will this do me, if my soul shoold be lost aftn
all ? What a base and miserable wretch am I. if it
the midst of all, I be a bond-slavB to sin and Satis !
We must take heed what that is which we bics oar-
selves in, whether in the deceitful world, Ps. sla
18. or in the God of troth, Isa Ixt. 16. Rockoo your-
selves happy in the favour of God, rather than in t^
smiles of the world. See by what measares we arf
to Talue ourselves, Jam. i. 9 — 11. Nothing condooet^
more to the peace and the parity of our ovm sooU
than this contempt of the world.
Learn, 2. A holy concern about oar souls. Tee
see where yonr great interest is not boand up ; sef
then where it is; and since yoa cannot make the
world sure, nor a happiness for yourselves in the
world, make that sure that will be made sure— Af
welfare of your souls. Yoa see what an irrepanbk
loss tlie loss of the soul is. Men and brethren, koi
well to your souls, A man would, if it wers but to
please his fancy, run the hazard of losing sook
small matter, but this that is your care is not a snail
thing, for it is your life. Dent xxxii. 47. Be fn-
cemed about them, that is, be desiroas of their wel-
fare, diligent in the ase of means for the farther-
SERMON VI.
1235
e of their welfare. Ketp thy iouU Deut. iv. 9.
lat shall I do for my precioos sonl ? Two things
aid be oar concern aboatoar soals :
1.) Their servieeabUneis to God in this world,
it soal is in a manner lost that God has no ho-
tr and glory from. Be more solicitoas how to
loar God with yoar spirits, than how to honoar
irselves with yoar estates. Trae religion is in-
'd work, the work of the heart, Rom. ii. 29. The
1 rules the body, and guides all the actions. — O
that the tree be made good — see it to be mach
re for yoar trae advantage to worship God in the
rit, than to follow after the things of this world,
solicitoas to keep yoarselves clean from sinfal
lotions, fixed for gracioas exercises, Prov. iv. 23.
im to honour God with yoar spirits, and then yoa
1 know how to honoar him with yoar substance.
2.) Their salvation with God in the other world,
concerned what is likely to become of you to
mity. Let your future unchangeable state be
ch upon yoar hearts— the salvation of the soulj
b. X. 39. 1 Pet. i. 9. Look upon this as the great
1 most desirable good, and pursue it accordingly :
»fer this before all other cares. Is there any thing
ich more deserves or more needs your care than
s ? It is your great business in this world, that
which you were sent into the world. It is your
(at interest as to the other world. Is not this the
5 thing needful ? Had we but a powerful belief
the reality of invisible things, bow would that
mn all other concerns, in our prayers, in our cares,
A in our endeavours.
). A holy conduct of ourselves according to these
inciples. Let this word of Christ, that has come
us so fully, dwell in us richly ; let this truth re-
le in our hearts, and role there. Abide by this
inciple, that the gain of the world is nothing if the
il be lost ; that our worldly interests, how near
;ver, are not worthy to be compared, not fit to be
med the same day, with the great interests of our
els. — Be delivered into the mould of this truth,
(member this truth, and make use of it,
(I.) When yoa are tempted to sin for worldly
profit's sake— tempted to tell a lie, or defraud, or
oppress, or do any wrong, for mammon, think, What
will this gain be at last ? That gain is dear bought
that is purchased by sin ;—«the ^ain will soon be gone,
Prov. xiii. 11. Jer. xvii. 11. but the^utV^ will remain,
and we must repent of it, or do worse. Those who
lose more than they get, will soon become bankrupt.
Impress this upon your hearts in an hour of such
temptation.
(2.) When you are tried by persecution for right-
eousness' sake — when the world is not to be gotten,
but saved, (and there is a fairer pretence for that,)
when we roust either deny Christ or lose our world-
ly possessions, then remember this text;— see the
verse before the text. If I should lose my soul
to save my preferment, I should make but an ill
bargain ; — this consideration carried the martyrs
through the fiery trial. Life is sweet, but eternal life
is more sweet, said Bishop Hooper in the prospect
of martyrdom : see Acts xx. 24. 2 Cor. iv. 16, 18.
(3.) In the great tiims of your lives. Let this
Scripture prevent ail worldly, sensual choices, which
prove so fatal to many. Do not, to get or save in the
world, go out of the way of opportunities for your
souls : see Ps. cxix. 72. Lot chose for the fat land,
but what did it profit him, when in the enjoyment of
his choice he had like to have lost his own soul ? Post-
pone the world to the soul. When these interests
part, remember this text.
(4.) In the constant tenor of your conversation.
Go by this principle, That the saving of the soul is of
much greater consequence to you than the gaining
of the world, and let your cares be engaged accord-
ingly—^much more for your eternal happiness, than
for your temporal convenience. Let this govern your
aims and intentions, your actions and endeavours,
your thoughts about your children, and all other
things. Let this moderate worldly pursuits, and in-
vigorate spiritual pursuits. Let Christ be your
gain living and dying, Phil. i. 21. and then all is
well, and well for ever.
[These sermons were preached in 1696.]
4 K 2
SERMONS AND CHARGES
[It does not appear upon what occatum the folUtw-
ing Sermon was delivered, though probably it woe eon-
neeted with some ordination service.'\
Numbers xt. 99.
And it shall be unto you for a fringe, that ye may
looh upon it, and remember all the commandments
of the Lord, and do them.
Old-Testament institntioDs are New-Testament in-
stractions, tboagh, thanks be to God, not New- Tes-
tament impositions. Tliose carnal ordinances are
capable of a spiritual improvement; particularly
this appointment of the fringes which they were
ordered to make on the borders of their garments.
Observe,
1. The sign appointed, & fringe upon the borders
of their garments, and a riband of blue upon it
This was a law agreeable enough to their peculi-
arity ; they were not to be reckoned among the na-
tions ; they were to be distinguished in garb as well
as diet Some think Christ wore these fringes, Matt
ix. 20 ; xiv. 36. In this as in other things he was
made under the law. These fringes the Pharisees
enlarged, Matt xxiii. 6. that they might seem more
holy than their neighbours. — See another law, Deut.
xxii. 12.
2. The thing signified by it It was to be a me-
morandum to them that they were a peculiar people,
and that God had given them laws by which to be
governed. We need all possible helps to stir up
our obedience, 2 Pet. iii. 1. The phylacteries were
distinct from the fringes. They must looh upon the
fringe. Many look upon their ornaments, and are
proud : this is a sin to be carefully watched against.
This was to be looked upon as a memorial. The
Lord's supper is an ordinance of commemoration,
that we may look upon it and remember — in sight,
in mind.
DocT. That we ought always to remember the eos-
mandments of the Lord our God, that we msf
do them. God's will conceraio^ our doty «^
to be had in remembrance by na.
1. That which is to be remembered la the coe
mandments of the Lord. God is oar niler, hb «i
revealed a law to us, and he has laid his oomanaa
upon us, both negative and affirmative precept
those we mqst remember : see Mai. It. 4.
(1.) We must not only rememba divine histona
to talk of, but divine commands ; not only Scripts^
stories, but Scripture statutes, see Heb. xii. 17. f^
know the story, and yet, v. 6. ye ktme foejotteu tit
exhortation.
(2.) Not only divine troths to dispute of, hiii&-
vine commands ; not only doctrines, to fill our be*^
with notions, but plain precepts, to direct oer besi^
and lives. These we are to hold fast in faifh la^
love, 2 Tim. i. 13.
(3.) Not only divine promises, to take eoofart
from, but divine commands. Many love to heiret
comfort that do not care to hear of doty. Tbey!
must have smooth things prophesied to them.
2. Our duty concerning the commandments is, k
remember them, keep them always in view, i^j
bring them on every occasion to mind.
( 1.) It is implied that God has made known his cw-
mandments to us ; we cannot plead ignorance, if «f
forget it is our own fault They are revealedt tkj
are revealed to us, Mic. vi. 8. revealed by natnnl
conscience, and much more clearly by the writlea
word. He has not left himself without witnesi
(2.) That though we have known the comiiiaii^
ments of God, yet we are apt to forget theimiD^
lose their power, Heb. ii. 1. If God's truths be for-
gotten, and the duties he has commanded be oot af
sight, their practical influence and solid consoU'
tion cannot be enjoyed. The forgetful miod will ^
accompanied by the unsanctified heart, and by the
I unholy walk.
J
SERMONS AND CHARGES.
1237
3.) That flierefore we most endeavoar always to
lember them, that is,
)ar memories mast retain the remembrance of
d's commandmentSy as — ^what the will of God is in
:h and sach cases, what is the evil that God has
bidden, and the good that he has commanded. We
ist make them familiar to us, Proy. iii. 3 ; vii. 3, 4.
ly mast be much the objects of oar meditation.
!>ar consciences mast be ready to apply the oom-
.nds of God to particular cases, we mast have
ise precepts at hand that are sailed to oar pre-
it duty, opportunity, and temptation.
When tempted to sin, we mast remember the com-
ind that forbids that particular sin, Jer. xliv. 4.
is written so and so.
When duty is to be done, according as the work
the day is, we must remember the command that
:]uires that duty ; whether it be daily prayer, sab-
th sanctification, or any other duty.
When an opportunity of good offers itself, then
member the general command of improving all
•portnnities.
We are to remember aU God's commandments,
3 mast not select one and reject another.
3. The intention of this remembrance is in order
obedience to God's will. Josh. i. 8. James i. 25.
(1.) That the frame of our hearts may be accord-
g to the commandments, a copy and counterpart
' the law in our hearts.
(2.) That the course of our lives may be according
them, that we may steer our coarse by this com-
\ssj and that we may walk by this rule.
Use, Thus remember all the commandments of
le Lord, the commandments of the law and gospel,
onsider,
1. Yoa were taught them betimes. We are to re-
lember what we learned when we were children. —
ou were taught these with your first lessons ; let
ot time wear out what you learned when you were
bildren ; see Prov. i. 8 ; iv. 1. You were taught
lem by those that loved you, 2 Tim. iii. 14. and let
lis have weight with yon.
2. They are great things and worth remembering,
ley are called the ffreat things of the law. They
re the things of God, things that concern the soul
nd eternity. The servant is concerned to remember
is master's orders, and every subject, to remember
lie laws of the realm to which he belongs^
3. They are not grievous, nor such as will bur-
hen our memories, 1 John v. 3. God has not made
IS slaves— all his will is comprised in one word,
4. We have many remembrancers — ^ministers, sa-
raments, dispensations of providence, and con-
•cience, are designed to fix these things in our
ninds, and make them ready to us. We receive
^od's grace in vain, if we forget them.
6. It will be much to our advantage to remember
these commands, God will remember all those who
remember him, and treasure up his commands.
CHARGE I.
[The following memorandum connected with the en-
suing Charge^ appears in Mr. Henry's MS. Diary.
Aug. 6th, 1706. An ordination fast at Knuts-
ford, ordained Mr. Leolin Edwards, of Tinsel, Mr.
Thomas Perrot, of Newmarket, and Mr. Silas Side-
bottom, of Whelock. — ^We had a very comfortable
day. I hope many were edified. Mr. Angler prayed,
Mr. Lawrence preached, 2 Tim. ii. 2. The same com*
mii thou, to faithful men. I took the confession, and
gave the exhortation. — ^We had much comfort toge-
ther— ^were about eighteen ministers — at night went
to Winslow ; many of my friends with me.]
Having now, my brethren, by prayer, solemnly re-
commended you to God, and to the word of his
grace, we are in the close, to speak from God to you,
and to give you a charge, as Moses gave to Joshua-
in the people's sight.
1. We heartily bid you welcome into our number,
and bless God there are some coming in, for a great
many are gone off of late. We are threatened with
the making of a full end, but this is a token for good,
and gives us ground to hope that God will not make
a full end with us, and will not depart from us— For
if he had been pleased to kill us, he would not have
showed us such things as these. We rejoice that
God has a seed to serve him, that the church has
guides, and that we have fellow-labourers ; for we
need help, our hands arc this day weak, and if you
be faithful you will strengthen them.
2. We bid you be of good courage. Take your
Master's word for it, and our experience to confirm
it, that the work you are engaged in is good work.
There is a present reward in it, and an eternal re-
ward at the end, I Pet. v. 4. We must tell you, that
you must count upon discouragements; but be faith-
ful, and then be of good courage. If your hearts
be not right with God, you have reason to be dis-
couraged, nothing will be such a damp to you a9
hypocrisy, but if you be sincere, you must not be
discouraged.
(I.) Be not discouraged by your own weakness
and infirmities ; let them humble you, but not dis-
hearten you, for God's grace is sufficient for you.
Where you are weak in yourselves, if sensible of
your weakness,' and relying on Christ, you shall find
yourselves strong. Encourage yourselves to use
means for your improvement. God's blessing can
do wonders by weak endeavours.
(2.) Be not cast down by the reproaches and in-
1238
SERMONS AND CHARGES.
juries yoa may meet with. Yoa set out with the
wind in your faces, and perhaps may hear of hard
things said of yon ; but let none of these move you.
Acts XX. 24. You are not to stand or fall by men's
judgment. Approve yourselves to God, and you
may be easy ; the smile of our Father will balance
the anger of all our foes, and his toeU done, all their
unkind censures.
(3.) Be not discouraged by the little success of
your ministry ; it is the case of many. Some that
we have taken pains with, and of whom we said.
These shall comfort us concerning our work and the
toil of our hands, are the source of grief to us. But
our recompence will be according to our faithful-
ness, not according to our success ; —Though Israel be
not gathered, yet shall I be glorious in the sight of
the Lord. But recollect, it is possible that the want
of success may arise from our neglect of duty, Jer.
xxiii. 22.
3. We bid yon God speed, and it seems in the
primitive times that was a great matter, 2 John 10,
11. You have our hearty good wishes. God pros-
per his work in your hands ! We hope we have not
sent you to gather the grass on the house-top, which
men think not worth giving their blessing with^ Ps.
cxxix. 6—8. but that you will gather in a harvest of
souls. Though you enter into the labour of others,
yet he that reapeth receiveth wages, John iv. 36-— 38.
We trust you will thus be rewarded, and therefore we
bid you God speed.
4. We direct you to mind your work, and be true
to the trusts reposed in yoa. Y ou are sworn to no
other canonical obedience, but to the Scriptures ; so
that I need only point out the rules to you.
(1.) That pood thing tohich u committed to you,
keep, 2 Tim. i. 14. the form of sound words, p, 13. the
gospel truths^ the knowledge of which you have sig-
nified, and in which you professed your belief, I Tim.
vi. 12, 20. This is the true grace of God, wherein
you stand. Stand to it then, and never let it go. We
see you have bought the truth. Sell it not at any rate ;
you can never lose by the purchase, nor get by the
sale. You are intrusted with the charge of the
sanctuary. Numb. iii. 25. to preside in solemn as-
semblies, and to administer holy ordinances. Keep
the charge, though you be called as they were, to
war a warfare in it.
(2.) Give attendance to reading, 1 Tim. iv. 13. You
must be laying in, or you cannot lay out Be still
furnishing yourselves with useful knowledge. Read
the Scriptures, and other books to help you to un-
derstand the Scriptures* It is expected that you
excel in knowledge, and a shame if others, whose
study and business is about the world, should excel
you. Every evening ask, What have I learned to-
day ? Get good books, borrow them, collect out of
them ; in all labour there is profit, and I hope there
will be pleasure. Be in study as in your element*
!*.
If it be a weariness to the flesh, the delight ef
spirit will make amends.
(3.) Take heed to yoursehes^ emd to fomr dottm*
1 Tim. iv. 16. — to yourselves^ that yoa may savevoc
selves. Look well to the state of yoar own souls, tk:|
you may experience in them what yoo preadi 6i
others, may digest that yourselves, with whidi ;«|
would affect others. Keep a strict watch overp^
own hearts. To your doctrine — that it be 9oqic|
and according to the Scriptures, suited to the cap-
cities and necessities of your hearers. Offer not tk:i
which cost you nothing. Take paios in all you ^
that you may find ou t acceptable words. Let ail Ttsr
performances smell of the lamp ; it will engage tb
attention of your people ; they will be carries i
you are so. Take heed to your doctrine^ thai r:
oppose neither God's grace nor man's doty, bat tskt
both together.
4. Be wise as serpents and harmless as doves, M^
X. 16. — these two must go together. Prmdenee, b£
fleshly wisdom, but that which is by the praee of Goi
It will be your prudence to coeddle as little as isr
be in secular affairs, not to entangle yoarsehesii
the affairs of this life — Who made me a judge or 6-
vider? Also to take heed what yoo say of otfe
people. There is a time when the pmdent sbafi
keep silence. With this prudence unite timocm.
A dove-like spirit without gall will well become }qs.
If others be any way injurious to yoa, do not medi-
tate revenge, for that is not dove^ike. Your Us-
ness is to do good to all, therefore yonr care raostk
to do hurt to none.
5. Give no offence in any thing, that the mimstn
be not blamed, 2 Cor. vi. 3. Preserve the repatati^
of your ministry. Get and keep a good name, Plii
iv. 8. avoid the very appearance of evil. The ibqr
circumspect cannot escape censure, but you sbodJ
endeavour to put to silence the ignorance of fooK4
men. Let it never be said of you, that you are procd
and haughty, that you are vain and trifling, that jx
are covetous or worldly. Deny yourselves in iiiaE.T
things which otherwise are lawful, that yoa dkt
save the credit of your ministry ; it is an hoooartg
you, be not you a reproach to it. If that be blasid,
we are blamed who have set yon apart to it. Yoa
have many eyes upon you, and some that watch for
your halting, therefore walk accurately.
6. Feed- the flock of God which is among yvu, uk-
ing the oversight thereof, 1 Pet t. 2. Acts xx. %
You are charged with souls, precious souls, the per-
chase of Christ's blood. £very Christian that ha$
but one soul to look after, finds enough to do; ifali
had but one, it would find them work enough : hot
you have mvmy, feed them, and do not poison thein-
Do not make the offering of the Lord to be abborrri) .
feed them and do not starve them. Have a coocen
for souls, for theirs in particular ; — feed the ignoraQ'
with knowledge, the careless with admoDitioo. i^
S£RMONS AND CHARGES.
1239
.udering with direction, and the mourning with
mrort. As the master of a family has a constant
re of his family, so yoo of your flocks. They are
lunteers, therefore yoa may be the more encoqrag-
in dealing with them.
7. £e inttant in season^ and out of season. This is
ar^cdwith great solemnity, 2 Tim. iv. 1, 2. Take
1 occasions for the pulpit, and make it to appear
at your work is your delight, and not a drudgery ;
e all opportunities for instructing and exhorting
personal converse. Never reckon it out of season
do good to poor souls. Seek opportunity ; it is
season when they are in affliction ; then an inter-
eter will be one of a thousand ; fail not to visit
e sick. Be instant also in visiting those that are
I health. Wherever you come, leave a good word
3bind you.
8. Show yourselves patterns of good works. Tit. ii.
Christ began to do and teach, Acts i. I. and so
lust yoo, else you pull down with one hand what
[>u build up with the other.— Your voice is Jacob*s ;
:t your hands be his too. You would have others
> be serious and humble; bo you so. You must put
thers in mind as directed, Tit iii. 1, 2. set them
o example then : see t Tim. iv. 12. Though you
re young in age, you arc elders in office, and there-
3re it becomes you to be serious. If any variance
appen, be patterns of peace-making, yielding to
thers, and bearing with them. Yoo will hardly re-
oncile those to Christ, whom you cannot reconcile
o yourselves. Win upon all by love and meek-
less.
9. Be strong in the grace that is in Christ Jesus^
\ Tim. ii. 1. See that you have true grace your-
(elves, and then that you be stronger and stronger.
Liet all your strength be in the grace of Christ ; de-
'ive aid from him daily. Depend always upon him.
[>o all in his name and for his glory ; without this,
Lbe youths will faint and be wear)-, Ps. Uxi. 16.
^feve^ rely upon your own strength. When you
study, or preach, go in the strength of Christ ; .you
ire not sufficient of yourselves, but he will be snf-
Scient for you, and if trying times should come, de-
pend upon his grace to enable you to persevere.
10. Holdfast till Christ come«^This is all the
burthen that is laid upon the presbyters of Thyatira,
Rev. ii. 24, 25. There are many that are seeking to
wrest your good things from you. That which is
committed to you, hold it fast; never let it go.
Christ corner to own yoo and crown you ; persevere
to the end, that you lose not your crown. You can-
not go back ; go forward then, go on to the ^nd, then
shall he appear to your joy. I hope you are. satisfied
in what you have done here to-day ; do not undo it
again, but hold it fast. To conclude, now, in the
close of the day,
1. Remember the vows you have this day made,
they are upon you ; yoa have sworn, see that you p<^-
form it. Be not irresolute ; yoa are in Christ's bonds,
and they are good, let these bonds hold you.
2. Remember the prayers that have been this day
made for you, for your encouragement. Paul often
tells his friends for what he prayed for them, that
they might be encouraged. Many earnest prayers
have been put up for you, which you will reap the
benefit of, if it be not your own fault Defeat not
our prayers.
3. Remember the charge that has now been given
you, the trust committed to you, and set your hearts
to it. It is to Timothy that Paul writes, Consider
what I say, and the Lord give you understanding in
all things.
CHARGE II.
[^Extract from Mr. Henry^s MS. Diary,
May 13th, 1707. Ordination fast at Knutsford, Mn
Low, Dr. Holland, and Mr. Angicr prayed. Mr.
Lawrence preached, Ps. xvi. 13. Show me the path of
life, Mr. Twemlow and Mr. Garsyde were set apart,
by imposition of bands. We were minded of our
ordination vows. O that the obligations of them
may abide always upon me! We were refreshed
with the society of our brethren.]
The charge we have now to give yoo, now yon are
sworn on this grand inquest, between our Sovereign
Lord, the King of kings, and his church on earth,
is not a light thing, for it is your life. Let me tell
you,
I. In general, what sort of charge it is.
1. It is a divine charge. We have not the appoint*-
ment of your work, we only are to tell it you ; you
have your charge from the same hand that gives you
your commission, and that puts you into the ministry,
even Christ, whose ministers and stewards you are.
He commanded the twelve. Matt. x. 5; xi. I. and
afterward, Acts i. 2. and from him you are to expect
the blessing, Luke xxiv. 50. and strength to fulfil
your trust.
2. It is a solemn charge, enough to strike an awe
upon the lightest mind. See with what solemnity
Paul gives Timothy a charge again and again :
though he was a man of a serious spirit, Paul saw he
needed it, 1 Tim. v. 21 ; vi. 13, 14. 2 Tim. iv. 1.
That the sense of it may remain upon you, receive
it with solemnity. God's eye is upon you, and the
eye of Christ, and the holy angels see yoo.
3. It is a charge which requires the whole man
for the fulfillipg of it, all that is within you. If a
man had ten souls, the ministry is work enough for
them all ; therefore the charge of the sanctuary was
committed to men in the prime of their time, be-
tween twenty-five and fifty years of age. You have
1240
SERMONS AND CHARGES.
always something to do, either fishing Or mending
the nets.
4. It is a charge for life. While God gives you
ahiiity and opportunity, yon are to continue lahour.
You are laying your hand to a plough, from which
there is no loolcing baclc ; a charge from which you
must not think of being duehargediiU your life shall
end. In case of sickness, God will have mercy and
not sacrifice ; and if restrained by men, you will
find the same mercy ; but you must not expect a life
of idleness, and if yon be Chrisf s servants you will
liot desire it.
5. It is a charge upon which yon will be called to
an account in the great day. Ministers must be
judged— your office will not exempt you. If you
profane the holy things of God, remember Nadab
and Abihu, in the day when they were consecrated.
II. In particular we give you charge,
1. Concerning the oracles of God, the Holy Scrip-
tures. They are a sacred deposit; you are intrust-
ed with the custody of them. They may easier be
kept now in writing, than when by tradition. Ton
are the stewards that are intrusted with this treasure.
(I.) Let these oracles be your study. Converse
^th them daily. Make the Scriptures familiar to
you. Learn the Scriptures by heart Be ready
and mighty in the Scriptures, as Apollos was, Acts
xviii. 24.
(2.) Let them be your standard, your touchstone.
By these try yourselves first, — ^your own hearts and
lives, your spiritual state, and your ministry — ^whe-
ther you answer the Scripture characters. By these
try the spirits, I John iv. 1. and try doctrines and
practices, Isa. viii. 20.
(3.) Let them be your store^house* Fetch your
prayers and sermons out of the Scriptures : it will
make the man of God perfect, 2 Tim. iii. 17. Matt
xiii. 52. And let them be the magasine of your spi-
ritual warfare.
(4.) Let them be your stay. Establish yourselves
from the Scriptures, and encourage yourselves. This
is the word on which you are caused to hope, even
the word of truth, 2 Cor. vi. 7. Hope in the word,
when other encouragements fails. We give you
charge,
2. Concerning the orcKftanetff^CAmt These are
the mysteries yon are stewards of, 1 Cor, iv. 1. see
Numb. iii. 6, 10. These are a trust, a dispensation
committed to us, 1 Cor. ix. 17. Be very careful
then,
(1.) In your admission to special ordinances. Ton
are intrusted with the keys, Matt xvi. 19. be very
cautious to avoid the extremes. Let not those that
are grossly ignorant, or scandalous, be suffered to
profane the holy things of the Lord ; yet let not those
be rejected, that are weak in the faith, or in small
matters differ from you, Rom. xiv. 1.
(2.) In your administration of all the ordinances.
Seeing yon are not obliged to forms, you hti e
more need to furnish yourselves for every good
and work. Let not that liberty be tamed into
tiousness. Improve in your praying giiU.
not any thing unbecoming the serioasnen oC
ordinance. Use Scripture expreasioiis ; tbcy
most unexceptionable to all, and tbe most
to them that are serious : see Eccl. v. 2L Piaj
the spirit of prayer, Rom. Yiii. 20. In pieadiiBg.
studious ; offer not that which costs yoe
1 Tim. iv. 13, &c. Keep to the proportion of
Rom. xii. 6. Speak with the words which tbe H
Ghost teaches, 1 Cor. il. 13. I Pet ir. 11.
for your subjects the plainest and most m
truths: endeavour to make them plainer, and
serious in the delivery. In administering sacram
prepare somewhat beforehand, and keep up a refer-
ence for those seals of the covenant We exkrti
you,
3. Concerning the case of your own somis. Tik£
heed to thyself, to save thyself in the first pbee,
1 Tim. iv. 16.
(1.) Make sure your own interest in Christ and t
work of grace in your hearts, that yon may speak
by experience. Be not as Noah's workmen, tksc
built an ark for others, and perished tliemselfei.
Your work will be a task and burthen to yon, if jn
do not relish divine thiq^s ; and yon cannot expect
God's blessing.
(2.) Keep up an intimaey with your own heaiti.
Be much in communing with them. Keep yourovi
vineyards; else how can you keep others. Fed
what you speak ; it will be quite another thing vbei
it comes from the heart Make that clear to your-
selves which you would make clear to others, and be
affected with that yourselves with which you woaki
affect others. Look well to your principles and ains.
Let your eye be single. Take heed of pride, it vifl
spoil all. There is no greater ornament to a yonf
minister than humility, Ps. IxxL 16. We addres
you,
4. Concerning the course of your oonversatioo.
If your lives be not of a piece with your preacbinf .
yon pull down with one hand what you build up
with the other. See to it, that in your convenatioD,
(1.) Ton preserve the credit of your ministry. Ve
charge you with this, because the glory and booosr
of God is concerned in it, which will suffer if joa
miscarry yourselves : see Rom. ii. 21, 24. Keep at
a distance from all evil, from all appearances of it
Many eyes are upon yon ; let your conversatioB be
grave, sober, and pure. Ministers should be morti-
fied men, 1 Cor. ix. 87. see 1 Tim. Ti. 11. 3 Tin.
(2.) That you promote the ends of your ministry.
Preach in your lives. Good discourse will be ex-
pected from yeu, and better taken from yoo lb«B
from others. Be examples to believers, I Tim. iv. 1^
SERMONS AND CHARGES.
1241
I«et ihem see thiit you yoorseWes believe what yoa
tell them of the evil of sin. They will do as you do
sooner than as yoa say. Make yoar converse edify-
ing^, that every company yoa come into may be the
better for yoa. We charge yoa,
5. Concerning the welfare of the chnrch in gene-
ral. Ton are the messengers of the chnrches, as
well as the fflory of Christ j 2 Cor. viii. 23. Be ser-
viceable to the charch,
(1 .) By yoar prayers. Yoa are watchmen apon the
walls, Isa. Ixii. 6, 7. be intercessors for the church.
Prophets prayed for the pnblic peace. Stand in
the gap, as Moses. Who shonld if yoa do not? Ac-
qaaint yoarselves with the state of the charches, that
you may be particalar in yoar requests.
(2.) By yoar peaceableness. Condemn not those
that differ from yon. Be not censorions ; widen not
on r differences ; and judge charitably of all. Praise
that which is good, and make the best of what you
dislike. We speak to you,
6. Concerning the welfare of those congregations
that are particularly committed to your charge.
They most in a special manner be your care. You
are their choice, and are not thrust upon them, and
therefore you have in some respects a greater advan-
tage in dealing with them, Acts xx. 28. 1 Pet. v. 2.
(1.) In your poblic ministrations, study their good,
what tliey most need — as the physician studies the
ease of his patient ; avoid personal reflections, and
apply those words of God wbich yon think will reach
their case, and pray they may reach their consciences.
(2.) In your private applications, when they
apply themselves to you especially; and though
they do not, seek opportunity to apply yourselves
to Uiem.
Be familiar with them, never shy nor haughty.
Show yourselves glad of an occasion to talk with
them about their souls. Be so well furnished, that
yoa need not fear betraying ignorance. Be so hum-
ble, as not to think it a disparagement to converse
with the meanest saint, but rather a disparagement
to be in company with the haughtiest sinner.
Be faithful to them, tell them with meekness of
their faults, — and then yoa may hope to see the great
ends of your ministry attained.
CHARGE III.
[Extract from JUr. Henry's MS. diary.
• October 20, 1707. Went by Wrenbury Wood to
Nantwich, to an ordination. The evening spent in
examining the candidates at Mr. Lawrence's,— Mr.
Richard Lessingham, of Grantham in Lincolnshire,
who brought very good testimonials, Mr. William
Bryan, of Newcastle, Mr. John King, of Stone, and
Mr. John Kenrick, of Wrexham.
21st. An ordination fast Mr. Lawrence hegstn ;
Mr. I rham prayed; Dr. Holland preached; I took the
confession, and gave the exhortation. We were in all
about twenty ministers. The candidates discovered
much seriousness, and we hope they are all likely
to serve the cause of God. Br. Holland preached.
Acts xxvi. 17, 18. We were much refreshed, and
there were none to make as afraid.]
The question God put to Elijah, we desire to put
to ourselves^What do we here ? and the qnestion
Christ put to the people concerning John, we would
put to you — ^What come ye out for to see ?
1. We that are ministers, should be able to give
a good account what we do here. We are not here
to strive or cry, or to have our voice heard in the
streets ; not to revile the government or the national
establishment. We desire to be found of the quiet
in the land ; not to contend with our brethren, or con-
demn those from whom we differ. To the same Master
they and we must stand or fall. We hope we take
not too much npon us ; but as ministers we are to
give ourselves to the word and prayer. As in other
things, so in this, by prayer to recommend to God,
and by the word to recommend to you, some that are
here, to give up themselves to the service of Christ
in the work of the ministry. We pretend not to
eommission them ; they have their commission from
Christ ; nor to eonsserate them ; they have their con-
secration from the Holy Ghost. We pretend not to
give them the Holy Ghost, it is not in our power,
but solemnly to set them apart, or rather to recognize
iheir setting of themselves apart, to this great work,
and to bless them in the name of the Lord. We hope
the ordination of Timothy, with the laying on of the
hands of the presbytery, will bear us out before God
in what we do, 1 Tim. iv. 14. and there is a promise
to two or three that agree to ask any blessing of God,
Matt, xviii. 19, 20.
2. Yoa that are the candidates, are concerned to
consider what you do here. •Yoa are here to dedi-
cate yoarselves to Christ You have made some
trial of his work, and you are now to be bound, as
those that like it well, and would not go out from it.
Yon have counted the cost, and have resolved to
make the ministry your business, and give yourselves
to it.
3. The people are to consider what they come
hither to see. We are to give them a charge in your
sight, that you may see what obligations your minis-
ters are under to their work, and may esteem them
highly, and help them with yoar prayers ; may value
the privilege of a standing ministry, and be thank-
ful for the gifts and powers given to men. For yoar
full satisfaction we are to tell you,
(1.) What has been done concerning those that
are now to be offered to God. They have been edu-
cated in learning ; the schools of the prophets have
1249
SERMONS AND CHARGES.
^iven proof of their abilities. Every scholar is not
fit to be made a minister. They have been tried, and
found apt to teach. They have been tried by the
people to whom they are to minister^ and found fit
for them, and of a good conversation. They are not
only blameless, but exemplary. They have showed
themselves able not only to preach the truth but de-
fend it.
(2.) What is now to be done. They are to make
a confession of their faith. We leave them to do it in
their own words, that you may understand their
knowledge in the mystery of Christ, £ph. iii.4. and
that ye may be satisfied in their soundness in the
faith. They are to make their vows to the Lord, and
they shall be their free-will offerings. Remember
you are in the presence of God.
EXHORTATION.
When Solomon by a long prayer had dedicated
the temple, blessed God, and blessed the congrega-
tion, he concluded with an exhortation, 1 Kings viii.
61. — ^so do we.
I. By way of charge. There are ^ve things we
have to give you in charge, according to what has
been done this day.
1. The confessions of faith yon have this day
made. Hold fast those sound words. The doctrines
of Christ are called traditions, 2 Thess. ii. 16. be-
cause delivered to you to keep. Keep them safe, keep
them pure. Contend earnestly for the faith ; it is
worth contending for. You have bought it ; it is a
good bargain ; sell it not. Keep them in faith and
love. We take you to be faithful men, and therefore
commit the deposit to you, 2 Tim. ii. 2.
2. The covenants with which you have this day
bound your souls. The vows of God are upon you ;
do not complain of the weight of them as a burthen,
but feel the strength of them as a bond. You have
opened your mouth to the Lord, and cannot go back.
Oft call to mind your ordination vows, those sacred
things : — Did I not say, I would be diligent and
faithful ? I did, and dare not unsay it.
3. The credit of the office to which you have this
day been admitted. It is a very high and honourable
calling. You are called to be ambassadors for Christ,
to be masters of religious assemblies, and stewards
in God's house. If you in any thing carry yourselves
amiss, you bring disgrace upon your profession.
Take heed that the ministry be not blamed. It is
not your credit only, but the creditof the gospel, that
lies at stake. You have many eyes upon you, and
have much for which to answer. Beware lest you
should grieve the good, and harden the bad.
4. Yon have this day been intrusted with the cus-
tody of the ordinances, — ^the word, sacraments, and
prayer. Keep them pure and entire. Take heed that
none of them be debased, and so suffer daoMge,
through you. Corruptions are apt to creep in ; let
your eye be to the institution ; be faithfnl as the
people's mouth to God, and God's to them. Re-
member from whom you are speaking, and vrhom
you address. Teach what Christ has conunanded,
pray according to the direction of the word, attend
properly to baptism and the Lord's sapper, and
carefully maintain discipline.
6. The care of the people to whom yoa are this
day recommended. Feed the lambs and the sheep.
We hope yon love Christ; if you do, take care of those
you have purchased. Remember you are watch-
men, you are shepherds, — ^if you neglect yoar doty,
blood will be required at your hands. Though I
think not the union between ministers and people
inseparable, yet I think the relation very near. Bear
them upon your hearts before the Lord.
II. By way of caution. You are in danger. As
soon as ever Nadab and Abihu were consecrated
they fell into that sin which cost them so dear. Be
not high-minded, but jealous over yourselves with
godly jealousy.
1. Take heed of affecting novelties in religioo,
lest you fall into vanities, or worse. Ask for the €»ld
way. Keep to the faith once delivered to the saints.
Be still building upon the old foundation, in which
it is good to be established, Heb. xiii. 9.
2. Take heed of spiritual pride. This is spoken
of as the temptation of young ministers, 1 Tim. iiL
6. Think not you have already attained, but forget the
things that are behind. Magnify your office, but do
not magnify yourselves. It is not outward honour
at which we must aim. Let evil report help to lay
us low, and let not good report help to lift us up.
Boasting is for ever excluded, 1 Cor. iv. 7. Pray
much against this sin ; pray for grace sufficient.
3. Take heed of the indulgence of the flesh. Paul
minds himself of it Take it not ill that I remind
you of it, 1 Cor. ix. 27. Prophets are spiritual men ;
but the prophet is a fool, and the spiritual man is
mad, if he submit to the dominion of carnal lusts.
Be sober in the use of creature comforts. That
liberty which may be decent in another may be cul-
pable in a minister.
4. Take heed of worldliness. The love of money
in a minister, is the root of moie evil than in any
other person. Regard not present things if the
heavenly Canaan be your possession ; let them that
know no better take their portion in these things, '
but the Christian may not call earth his all.
6. Take heed of growing remiss in your work.
You now take pains ; do so while yon live. Thiok
not after a while you may relieve yourselves, and go
over your old stock. The Scriptures still afford new
things to them that search them. Continne searching.
SERMONS AND CHARGES.
1243
How can yon expect God's blessings or your people's
attendon, if you be careless in yonr work.
III. By way of counsel I know yon will take
the advice of a friend that wishes well to yon and
your work. The Lord give yon counsel, and enable
yon to receive it.
1 . Be well acquainted with yonr own hearts. Con-
verse with them, and take pains with them. See
that the ^ood work be wrought and going on there.
Fetch your applications from thence, that yon may
speak with feelings— such a thing affected me. One
heart answers another ; therefore employ those me-
thods of which yon yourselves have found the bene*
fit. We speak that we have seen. He that ruleth
not himself, how shall he rule the chnrch? Speak
from the heart,
2. Study closely ; especially make the Bible your
study. There is no knowledge in which I am more
desirous to increase, than the knowledge of the
Scriptures. Give attendance to reading, I Tim. iv^
13. As long as you live, be still gathering, and in-
creasing yonr stock. Take pleasure in your study,
and be in it as in yonr element.
3. Let all your performances be plain and scrip-
tural. Affect not fine words, but words which the
Holy Ghost teaches ; that is sound speech which can-
not be condemned. Enticing words of man's wis-
dom debase yonr matter ; gold needs not be painted.
Study plainness. Scripture expressions are what
people are used to, and will remember. Consider
the lambs of the flock you must take along with you,
and do not over-drive them, by being over-long^ or
over- fine.
4. Be familiar with your people, not high or
strange in your behaviour. Converse with them for
the good of their souls, and let yonr common con-
verse with them tend to that, and be seasoned with
it. Acquaint yourselves with the state of their souls,
their temptations, and their infirmities, and you will
know the better how to preach to them, and pray
with them. Encourage them to ask you questions
about their souls* It will become you to promote
good discourse on all occasions.
5. Let Jesus Christ be all in all with you. Study
Christ, preach Christ, and live Christ. Remember
you are his ministers, the friends of the Bridegroom,
and must not preach yourselves, nor live yourselves.
How full is Paul of Jesus Christ ! It is Christ that
will call you to account. Be not full of controver-
sies, but full of Christ Love the image of Christ
wherever yon see it, even in those from whom yon
difi'er.
IV. By way of comfort and eticouragement. You
must expect to meet with difiiculties from the oppo-
sitions of Satan and the frowns of the world. You
must expect reproach and contempt ; it is our present
trial. You may be tempted to think all this had
been prevented, if you had been of some other em*
ployroent. Yon see little success of your ministry^
and that is a discouragement — ^you labour in vain,
Jer. XX. 9. but the greatest discouragement is from
within, our own weakness ; we do not profit ourselves ;
we fear we shall not hold out. But we have several
things to encourage us :
1. The goodness of our work. We are despised,
but our work is not despicable. It is work for
Christ and the souls of men. It is work that will be
successful, though we see not and feel not the suc-
cess we desire. Can we ever employ ourselves
better, than in that which is the proper business of
our office ?
2. The kindness of our Master. He accepts of our
sincere endeavours ; he has promised to own us, to
be with us to the end of the world, and vrith each
rising generation.
3. The promise of the Spirit to help our infirmi-
ties, to assist us in our work, and to make it success-
ful. The promise of the Spirit relates especially to
ministers, John xiv. and xvi.
4. The experiences of your predecessors. They
have found God aU-sufiicient to them. They did
not, nor do we, repent of entering upon this good
work.
5. The prospect of the recompence. Bear con-
tempt ; if you be faithful, there is honour before you,
and the best preferment.— *As to the people that
stand related to you, — I would exhort that you report
to yonr company what you have seen and heard, and
make one another sensible of the obligations you lie
under to love one another, to communicate mutual
aid and consolation, and to fear every root of bitter*
ness.
CHARGE IV.
[Extract from Mr, Henry's MS, diary.
Apt 11 13, 1708. This day was spent in ordaining
Mr. Beynon, at Whitchurch. Mr. Lawrence began,
Mr. David Jones, of Salop, preached, 2 Tim. ii. 16.
Mr. Doughty prayed. I took his confession, prayed
over him, and gave the exhortation. He performed
with great seriousness, and gave universal satisfac-
tion.]
My brethren, God is our record, whom we desire
to serve with our spirits in the gospel of his Son,
that we address ourselves now to this solemn work
of ordaining a minister, not in any contempt of, or
opposition to, the national establishment ; not with
design to support a faction, to make a party, or to
advance any secular interest of our own, much less
do we aim to disturb the public repose. We desire
always to be found among the quiet in the land,
and to be subject to principalities. We would ren-
1244
SERMONS AND CHARGES.
der to Csesar the things which are Csesai^s, and to
God the things which are God's.
With the allowance, and under the protection, of
the goTcmment that is over as, we are here, by the
word and prayer to set apart one to the service of
Christ and his charch — io recommend him to God
by prayer, and to the word of his grace, and then to
recommend him to yon, to be received and owned as
a minister of Christ The principle we go upon is,
that ail societies for religious worship ought to have
guides and overseers, whose office it is to preach, &c.
that to this work men ought to be regularly called,
and that those are so which ** be called and chosen
io this work fry men, who have puhlie authority given
them in the congregation, to call and send ministers
into the Lord's vtneyarrf."— Article 23. This authority
must be had from Christ. Why they that in other
things are employed in the word and prayer, and
are stewards^ should not be in this, we do not yet
see*
But the great thing we are to mind, is the frame
of our own hearts. O that we may be sincere and
serious in what we do, that we that are ministers
may do it with a due sense of the weight of our work,
our unworthiness of it, and our unfitness for it.
That you that are now to be set apart may offer
yourself to God, a living sacrifice in faith and
Jove, consider what you are going about, whether
you give yourself willingly. We have reason to
bless those that willingly offer themselves, Neh.
xi. 2.
You that attend this work, we desire to give you
all just satisfaction. The minister of Christ we are
to recommend to you has been well educated, has
made trial of his gifts, and met with approbation.
You have had some trial of him ; it is your desire
he should be set apart ; and he is now to give an
account of his faith*
When our Lord Jesus sent forth his disciples with
his blessing and Spirit, he gave them command-
ments. Matt. X. 5. Acts i. 2. The ministry is an ho-
nour, a great honour, but it is also a work, a good
work, and as such we commit it to you ; not giving
you any other commandments than what our Master
has given, which are not grievous ; no, the yoke of
the ministry, as well as of Christianity, is easy and
light. We lay no other burthen but necessary things ;
none bat what Christ has laid, and what we desire
ourselves by the grace of God to receive.
I. Let me desire you always to keep in remem-
brance what you have been doing to-day, 2 Tim. i.
6. Pause a while. I hope you did not do it rashly,
and that now you do not wish it undone ; bear it in
mind then. Know ye noi what I have done tt
John xiii. 12. I hope this day's work will leave i
you a truly indelible character, which yoo
never forget.
1. Think oft of the confession of faith yoa bi
made ; hold it fast, 2 Tim. i. 14. cleave to the i
of God, and contend earnestly for them. Yourfc
datiott is good, keep to it, and take care what
build upon it, 1 Cor. iii. 12.
2. Think oft of the solemn vows with whidi ^td
have now bound your souls. Keep what you dehTW
ed, and peruse it sometimes. Thy vows are apono^
O God. Remember these bonds, examine yoanelva
by them, and excite yourselves with them.
3. Think oft of the prayers that have been pot f |
for you. Do nothing to frustrate thiMe prayen. t
our prayers return into our own bosoms, Ps. xnt
13. we are no losers ; but we would be gainen
4. Think of the place you are in, and those to
are gone before you here. See what Christ »ys«
his disciples, John iv. 37, 38. yet compart f. y.
Here has been a good foundation laid : yon cm
among a people that I hope retain something of vb:
they have heard and received ; let that cacoanff
you. Yet I hope you will break ap the fallov
ground.
5. Think of the time of your entrancse, when deaA
has been busy among us, and let it avraken yot i'
diligence. They being dead, yet speak to us t^'
survive.
6. Think of the expectations of yonr people ta
yoo. If that will open you a wide door, yon have .i
They promise themselves much from God throad
you. Let them have joy of you, and yon shall hw
joy in them. I desire to bless God that I see this day
it is an answer to prayer.
II. Let me beg of you to keep the charge of tk
Lord your God. That good thing which is comiaittd
to yon, keep.
1. That which God has committed to you brosf
ordination. God is to be glorified ; the kingdoa d
Christ is to be supported ; religious assemblies tn
to be kept up in order to the maintaining of relifioB
You are intrusted with the vessels of the sanctair; ;
you are to be messengers to keep up the oorrespood-
ence between God and his people ; see 1 Cor. x. Z\ :
xiv. 26 ; xiv. 4. Col. iii. 17. walk according to tbcse
rules. You will be called to account of this trost:
receive it with that chaq^e, Ezra viii. 28, 29. aid
that which refers to it, Isa. Hi. 11.
2. That which the people have committed to jw
by their choice. Expect not that they should follov
you with an implicit faith ; but they have intntfted
yoo to search the Scriptures for them. They hzrt
taken you not to have dominion over their faith, bs<
to be a helper of their holiness and joy. Feed ibc
sheep, feed the Iambs ; you are their guide. Be tm
to the trust committed to you. Watch for their soot^.
SERMONS AND CHARGES.
1246
ib. xiii. 17« save them from death, do what yoa
a. In order to the keeping of this charge, saffer
rord of exhortation^ a word which I would faith-
1y address to myself, as well as to yon, as our
ties are similar. God expects mnch from me, and
expects much from you. May we hear his will,
d render to it the fullest obedience.
[I.) Liet us keep close to the word of God as our
le. You are to minister the gospel of the grace
God. Keep to that gospel as a gospel of grace.
ley that went to teach had the book of the law
th them, 2 Chron, xvii. 9. Fetch your knowledge
«n the Scriptures, all your arguments, your Ian-
age, your examples, and your illustrations. Scrip-
ral preaching is the best, and a Scripture couTer-
tion.
(2.) Let us keep up our communion with God,
th in secret and in all our public performances.
)t us endeavour to realize eternal objects. Let us
tl the power of those truths, and the obligation of
ose laws, of which we speak to others. God gives
s prophets leave to be free with him ; let us use
ir freedom ; let us not be strangers to our Master,
is our privilege that we are oft called to prayer ;
t our souls be with God in every prayer.
(3.) Let us keep conscience void of offence. How
»e can we expect God's presence^ and strength, and
essing ? This was Paul's care. Acts xxiv. 16. We
ofess to have a tenderness of conscience, and let
is be manifested upon every occasion. Let it be
lily seen that we cannot satisfy ourselves in the
immission of any sin, nor in the neglect of any
ity. If we walk not in God's counsels, how can
e expect to profit his people. Take heed of sin ;
>u spoil your ministry if you suffer that worm at
le root.
4. Let us ever be active. We have constant work,
e must either be bringing into our treasuries or
3 distributing from them. Fill up your time: a
inister's time should especially be precious. Let
I gather as we spend ; let us love our studies ; let
s give attendance to reading ; and fear every thing
hich has the appearance of negligence.
(5.) Let us keep humble, having low thoughts of
arselves, of what we do, and what we are capable
r doing. The clothing of humility is the best dis-
Dguishing habit of a minister. Let us be distrust-
il of ourselves, that we may depend upon Christ,
let us be conscious of our own unworthiness, that
e may stoop to the meanest. Servants must stoop,
nd become all things.
(6.) Let us keep the peace. We are in Christ's
ingdom, appointed to be preservers of the peace.
^et us study to live peaceably with those of opposite
entiments to ourselves. Let us be offensive to none,
nd obligiog to all. Let not the gospel of peace be
^reached contentiously.
(7.) Let us keep Christ upon our hearts. In this
let us be followers of blessed Paul, who was so full
of Christ Every sermon must contain Christ
Every action must be performed in his strength, and
every trial endured in his name. Let men have op-
portunity of taking knowledge of us that we have
been with Jesus.
(8.) Let us keep heaven in our eye, and be en-
couraged in the difficulties of our work. Heaven
will make amends for all. The faithful labourer can
never be a loser ; he shall find his reward at last
I would address the members of this congregation:
How earnestly do I desire your welfare, to hear
that your souls prosper, and that your conversation
is as becomes the gospel ! I have reason to bear yoa
much upon my heart ; I have done so, and I hope
shall while I live. I often call to remembrance the
days of old, the years I spent in communion with
you, and now desire,
1. You would not forget the ministers you have
had with you. You have been as a field that the
Lord has blessed. God has sown plentifully among
yon. You have had the good word of your ministers.
I remember my father, in a sermon in 1673, say, there
were three things for which he praised the people of
Whitchurch : ** That they were sound in their judg-
ments, not carried about with the wind of opinions;
that they wei;p of one mind and way ; and that they
had none of those merely worldly clubs and fellow-
ships that are in some other towns, among professors,
whereby a great deal of harm is done both to them-
selves and to their profession.'^ Is it so still ? May
it ever be so !
2. That you would encourage yonr present minis-
ter. I rejoice in the general satisfaction you have
in your choice. I trust he is come among you in the
fulness of the gospel of Christ He has himself de-
sired, and I second it in your presence, your prayers
and your practice. Let me add, be free with him,
not strange to him. Inquire the law at his mouth ;
ask good questions, and you will have good answers.
Love him, think all little enough you can do forhim,
and especially adorn the doctrine of God our Saviour.
Bear contempt and reproach with meekness, and da
not return either the one or the other. * That which
honours your profession and minister, will be your
own honour.. Live so that he that sows and they
that reap may rejoice together for ever.
CHARGE YI.
[Mr. Henry^s MSS, eoniain no infitrmaiion ruped'*
ing the person to whom this charge was given^ nor
the time of its delivery J]
That which now remains, is to address an exhoita-
tion to you, my brother, now solemnly set apart to the
1346
SERMONS AND CHARGES.
work of the ministry. Think yoa hear Christ sayings
to you, as to his disciples. Know ye what 1 June done
to yoUf John xiii. 12. I say, What Christ has done,
for it is he that has called you into yoar ministry,
1 Tim. i. 13. I hope you have sach a sense of what
Christ has done to yoa, what he has wrought upon
your soul, as that your impression of it will abide
upon you, so that nothing would induce you to
leave the master you have chosen, nor to abandon
that good work which he has appointed for you.
You have received a commission from the Lord
Jesus, to be an officer in his kingdom, the apostles
were extraordinary ambassadors, 2 Cor. v. 20. Mi-
nisters are his servants to carry on his gracious de-
signs. You have bound your soul with a bond, faith-
fully to do the work of a minister. Now it is requisite
you should rightly understand what the trust is that
is committed to you, and that yoa have accepted :
see 1 Tim. ii. 6. It is a great trust, and you must
shortly g^ve account
I. There is that which is committed to as minis-
ters in common with all Christians, our precious souls.
Let me charge this upon every one of yon, Prov. iv.
23. Keep a watchful jealous eye upon your own
hearts. We that are ministers especially, that it may
not be said, we have kept the vineyards of others,
but our own vineyard we have not kept. Cant. i. 6.
Take heed to thyself in the first place, 1 Tim. iv. 16.
Acts XX. 28. Look well to the state of your soul,
that yon may be able to speak experimentally. Look
well to the frame of your spirit Be concerned that
yon gain spiritual advantage from the sermons you
preach to others. We have an advantage above
others, in frequent praying and meditation.
II. There is that which is committed to us as
ministers. There are things we solemnly charge
yon with. The Levites had their particular trust, and
the Christian minister also has his work. He that
enters into a service has various things committed
as trusts to him. — I would remind yoa of your
duty.
1. You must faithfully explain and apply the
oracles of God. The book of the law was in the cus-
tody of the priests. Some ohnrches pot the Bible
into the hands of ministers when they ordain them,
and very significantly. Search the Scriptures ; take
heed of misinterpreting them, of wresting them,
2 Pet iii. 16. and of handling them deceitfully. You
have a gospel to preach, not to make. Compare spi-
ritual things with spiritual. In plain texts keep to
the plain sense, and in difficult ones be modest
2. You must faithfully administer the ordinances
of Christ. The preaching of the word is his appoint*
ment, 2 Tim. iv. 2. Prepare for it ; manage it as an
ordinance of Christ, for your advancing of his honour
and the interest of his kingdom, 2 Cor. iv. 5. Prayer
is an ordinance of Christ ; observe the intentions of
'^ - to thaty as well as to the word, yoo are to give
yourselves. Acts vi. 4. You are the people's mouth n
God, and must declare to God all their conccniL as
you must declare to them all God's coonflel. Tht
Lord's day is an ordinance of Christ ; ke^ up tk
honour of it, that you may keep up the power of it
The sacraments are peculiarly ordinances of ChriH:
regard the institution, and adhere to it
3. You must faithfully maintain the tmths of &e
gospel : you are trusted with the custody of them, asd
must be able to convince gainsayers, and to give a
reason for the hope which is in yoa, 1 Pet iii. lo.
Handle the truths of the gospel in yoor pieacliiBf
as if they were not controverted, yet be famisbc*.
with answers to them that contradict Betray m>ta£T
truth of Christ by deserting it. Contend earnestly f&
the faith once delivered to the saints. Jade 3. Christ'*
advocates shall never want instmctioiis. Pat ca
resolution. Set your face as a flint Yoa may speai
as one having authority. Be jealoos for the hoosor
of the truth.
4. You must faithfully preside in religioas assess-
blies. You must hold Christ's courts in his oaoe,
and not in your own ; for his honour, and not for
your own, Zech. iii. 7. Let every thing be done de-
cently and in order, that an unbeliever may see G«d
is with you, 1 Cor. xiv. 24, 25. The holy convoea-
tion is a divine appointment ; do your part in it ac-
cording as it is appointed for the glory of God's
name, the keeping up the appearance of religioa,
and the promoting of Christian love ; all which aic
earnests of heaven.
5. Yon must faithfully witness against sin, for it
is God's enemy ; you are his advocates. Bear your
testimony against it, and against all appearances cf
It, and approaches towards it. In this manifest zeaL
John ii. 17. and witness against evil wherever ym
see it. There are some that must be rebaked sharplj.
Suffer not sin upon them, lest you bear sin for them.
Lev. xix. 17. Be bold for God, and not afraid of
the face of man.
6. You must faith folly separate between- the pre-
cious and the vile. You must distingoish in yoar
preaching, that you may not strengthen the hands of
the wicked, nor make the hearts of the righteous
sad, Ezek. xiii. 22. In administering special ordi-
nances, you must pay great attention to personal
character. Yon must impart holy things to bolj
persons. You are a steward of these mysteries, 1 Cor.
iv. 1. and you must consider what men really are.
7. You must faithfully comfort afflicted consciences.
We give you a special charge of them, for Christ
has a special care of them, Isa. xl. 1, 2. Use theis
tenderly, study how to speak a word in season to
them, to heal their wounds, and yet not to heal them
slightly. Teach them to fetch their comfort from
Jesus Christ. Direct them to him, as their city of
refuge. Show them the way. If they hearken not
to you for anguish of spirit, yet continue.
SERMONS AND CHAllGES.
1247
8. Yoa mast faithfully intercede for the church
d people of God. You are intrusted with this
re, Isa. Ixii. 6, 7. You are to hear Zion's in-
rests nauch upon your heart. Public persons must
of public spirits. The priests, the Lord's minis-
rs, Joel ii. 17. Mai. i. 9. stand between the living
d the dead. If they be prophets, let them pray, Jer.
:vii. 18. It is every one's work, but yours espe-
lily. In religious assemblies, pray for all Chris-
in congpregations. Prize the communion of saints.
9. Yoa must faithfully transmit that which is com-
tted to yon, to the rising generation. We charge
n with the lambs of the flock ; feed them, lead
em into the green pastures. Christ has care of
em, Isa. xt. 11. and expects you should. There is
ilk for babes, in preaching, in visiting the families
ider your charge ; you must be a teacher of babes,
r Christ is, and he is one full of meekness and
mpassion.
And now, brother, you see what is committed to
u. I hope these things do not make you repent
or choice, or despair of going through with it You
low who can render you sufficient for these things,
Cor. ii. 16. Be animated by the greatness of the
idertaking, and not disheartened.
III. Let me say something to quicken you; and
is also give me leave to transfer to myself, for I
ed it. Let me consider,
1 . The things are of vast importance that I am em-
oyed about ; dealing for an eternal God, with im-
)rtal souls, about their everlasting state. Those
at are concerned about the lives and estates of their
itients and clients, have need to be careful ; much
ore those that are concerned about precious souls.
2. My Master's eye is always upon me. He sees
e when I trifle, or do his work deceitfully and care-
ssly. If I be slothful, and vain, and remiss, he
lows it, or if I bury my talent. O that I could
thim always before me.
3. My time is very precious, and my day hasten-
g to a period, 2 Pet. i. 13. John ix. 4. I have lost
i^reat deal of time, which I am concerned to redeem,
know not how little may be before me. I may die,
be silenced. Look into the grave, and be more
ligcnt.
4. I have a great opportunity of doing good, if I
be faithful, and of serving Christ, being a worker
together with God. I may be the instrument of
saving a soul from death, and of bringing sinners
from darkness to light. It is good work I am about,
more honourable than any other. I magnify my
office, though ashamed of myself.
6. I most shortly give account, either with joy or
grief, according as I am, or am not, faithful, Heb.
xiii. 17. I am a watchman, and it will be awful if
the blood of them that perish be required at my
hand. How have I traded with my talent? and
what will my doom be ?
IV. Let me say something to encourage you.
1. You are employed in work in which God is
working with yon,— you do not fight uncertainly,
1 Cor. ix. 26. Mark xvi. 20. The word of God in
your mouth shall accomplish that for which it is
sent, Isa. Iv. 11. it shall have the designed success,
though not the desired success.
2. You shall find his grace sufficient for you, 2
Cor. xii. 9. If you go about your work in his strength,
you shall receive strength, 2 Cor. iii. 6. 1 Cor. xiv.
10. Christ has said to his ministers, Lo I am with
you always. The Spirit was particularly promised
to the disciples or ministers, to lead them into all
truth, Phil. iv. 13.
3. We serve a Master, that if we be faithful to
him, makes the best of us, and is not extreme to
mark what we do amiss. Christ bore with his disci-
ples, because they continued with him. We are
under grace, and not under the law.
4. You have many encouraging examples before
you. Our fathers bore their testimony to the grace
of God. As Crod was with them, he will be with as.
They were no better than his grace made them. We
that have had our hands long at this work, will
speak well of our Master and his work, though we
have reason to be ashamed of ourselves.
6. Great will be your reward in heaven if you be
faithful. You may meet with difficulties ; you set
out in a discouraging time ; but let none of these
things move you, 2 Tim. iv. 6 — 8. The souls you win,
and the sufferings you bear, will be pearls in your
crown.
FUNERAL SERMONS.
SERMON L
[Preached Jtdp 7th, 1693, at the Funeral of Eliza-
beth Younfff after an iUnen of fourteen weehe.]
Isaiah xxxvili. 12.
He will cut me off with pining eiehneiSp
Hezekiah having^ recovered his health, is here re-
flection^ upon his sick-bed thoughts. It is good to
do so when God has delivered us from our fears,
Ps. xxxiv. 4. to make as so mach the more thankful.
1. Observe in general, that that which Hesekiah
expected when he sickened, was to die of this sick-
ness. It is good for us to take all occasions to think
and speak of death approaching, not for frighten-
ing, but for quickening, ns. We are apt to put far
from us the evil day. We mast be dying daily, 1
Cor. xiii. 31. bat every fit of sickness is a warning,
and it is good to be ready for the worst We are apt
in such a case to flatter ourselves.
2. That it is particularly expressed by God's cat-
ting of him off with pining sickness : Cut me off, as
the cloth, when the web is finished, is cut off from the
loom. Our life is weaving, our days pass like the
shuttle, Job vii. 6, every day brings us so much
nearer our end, and then death comes and cuts off
the thread. While we live we are weaving; the
question is, what kind of web it is, whether it be not
the spider's web, Isa. lix. 6, 6. It must all be looked
over again. Think, how will this look in the piece
when I must give up the account? — ^We read it, Cut
me off with pining sickness.
Doctrine I. That death when it comes, cuts us
off, as a flower or branch is cut off when it is in the
midst of its flourishing. Job xiv. 2. as a thread is
cut off, or as a criminal is cut off by the sword of
justice.
1. It cuts off our days, v. 10. puts an end to them.
a full period, — time shall be no more. Whether tkri
have been pleasant or unpleasant days, basy dtp
or idle days, death cuts them off; there is an cod tH
them, often in the midst of them. Job xxi. 21. whes
we were counting upon many years to oome.
2. It cuts off our opportunities. Sabbatb days ssd
sacrament days close ; harvest days for our souls arr !
no more. It is good to improve them while we bn I
them, for we know not how soon they may be goet. i
3. It cuts off our work. It puts a period to tie
wickedness of the vricked, and makes them cease.
Job iii. 17. It also closes the good works of &I
godly. Many are cut off in the beginning or nidfi !
of their usefulness, as we think ; yet none of Goi'i \
witnesses die till they have finished their testiininj. I
There is no working in the grave, Eecl. ix. 10.
4. It cuts off our purposes. In that very day tie
thoughts perish. We are laying oor projects, ai^
death comes and overturns them all, Ps. exlvi. 4.->
his thoughts perish. It is thus with good tboogbls,
and also bad thoughts. We must therefore nakej
all our purposes with a submission to God's piofi- ;
dence. Jam. iv. 14, 16. '
6. It cuts off our relations, and pats an end t»
them. It separates the wife from the hosband, and
the child from the parent. It parts those that nothifif
else would part ; the place and family tiiat knew as |
will then know us no more. It separates us ttm ;
the living.
6. It cuts off all our creature comforts. Tboafk
the stream of sensitive delights run never so pkati*;
fully, death dries it up, and puts a full stop to it
What pleasure hath he in his house after him, wbes
the number of his months is cut off in the midst, Jo^
xxi. 21.
Use I. It concerns us all to sit loose to that fnm
which death will remove us. Die to the world, aid
to every thing that is in it, 1 Cor. viL 29. It will be
hard cutting off when the affections have been eea-
FUNERAL SERMONS.
1249
tred ill these tilings^ We must not live as tbose
that are to live here always. Expect and prepare
for a catting off. Work as tbose whose work mast
shortly cease.
2. It concerns as all to secure to ourselves some-
thing from which death will not cut us off. Death
cannot cut off an interest in Christ, Rom» viii. 38,
39. It cannot deprive us of oar communion with
God, but will perfect and complete that. Especially
secure a hope that death will not cut off, even a hope
that enters into that within the veil.
Doctrine II. That when we or our friends are
cut off by death, it is God that doth it, He will cut
me off. Death is his servant, and acts by warrant
from him. Our times are in his hand, Ps. xxxi.
15. He kills and makes alive. We are apt to im-
pute it to this or that second cause, but it is the
Lord's doing. Christ has the keys of death and the
grave. Rev. i. 18. Those that cut off themselves,
snatch those keys out of his hand. We must not
go before we are called.
1. This should satisfy us as to our own death,
that we shall not die till God cuts us off, and if he
be our friend, he will be sure to order it in the best
way and time ; therefore if God be ours, death is
oars. Our time is an appointed time. Those that
belong to God, shall be cut off as the corn in its
season. Job v. 26. It is not in man's power to cut
off till he shall receive permission.
2. As to the death of our friends, see Job xi. 10.
it is the Lord, and to murmur at it is to strive with
onr Maker. David was not like himself, when he
was displeased because the Lord had made a breach.
This quieted Job when all his children were cut off.
Job i. 21.
Doctrine III. That some are cut off with pining
sickness. Many are cut off suddenly by accidents
or distempers, there are no bands in their death,
Ps. Ixxiii. 4. but others die by lingering diseases.
There are many ways out of the world ; see Job xxi.
23,26.
1. Death by pining sickness has in it something
of advantage, as it not only gives warning, but time
and space to set the house and heart in order. We
are commonly so unready,— even those that are habi-
tually ready, yet actually anready,— they need time
to get the loins girt, and the lamps trimmed. We
cannot promise ourselves this opportunity, therefore
we had need be always ready.
2. It has in it a great deal of trouble. It is a sore
trial to the faith and patience, gives advantage to
Satan, and weakness to the spirits. It is well we
have to do with a good master in such a case, else
we were undone.
3. However it be, it is of God's ordering ; for not
only the death itself, but all the circumstance of it,
come within his counsel. It is he that hring$ us to
death, Job xxx, 23. and he appoints the messenger
4 L
that shall fetch us. Diseases are his servants, Matt,
viii. 8, 9.
Use 1. Were I now to speak to those that are un-
der pining sicknesses, I should desire them to ob*
serve, — that it is no strange thing, — that it has been
the lot of the best ; — to set the house and heart in or-
der,— to be patient, and let patience have its perfect
work, Jam. i. 4. But one great inconvenience attend-
ing pining sickness is, that it restrains from public
ordinances ; this troubled Hezeikiah when he was
sick, Isa. xxx viii. 11, 12.
2. Do I speak to any that have been graciously
recovered from pining sickness, as Hezekiab ; not
cut off^ though the sentence of death was received,
2 Cor. i. 9. Yon have special reason to say. It is of
the Lord's mercy. Yoa were brought very low, and
yet helped. Others were cut off by the like sick-
ness, and yet you were spared. It is to try you, what
you will do to get ready for the next encounter. Let
not such recoveries make yoa secure.
3. I speak to those that are in health.
(I.) Pity and pray for those that arc under pining
sickness. We should weep with those that weep ;
thus we may do something towards the easing of
their burthen. Christ had a particular concern for
one that he knew had been long ill, John v. 6. Look
with great compassion apon those whose afflictions
have been long continued, and carefully shun all
impatience.
(2.) Prepare for pining sickness, and to be cut
off by it. The same afflictions abide us. Lay in a
stock of evidences, of experiences, and of promises ;
such as Isa. xxxiii. 24. Ps. Ixxiii. 26; xli. 3. 1 Cor.
X. 13. 2 Cor. iv. 16, 17. Take heed of doing any
thing which will make a sick bed uneasy. Make
sure a place in your Father's house ; and then the
matter is not great though the way be tedious.
Heaven will make amends for all.
SERMON II.
[Preached at the funeral of William Bolland,
September 2nd, 1698.]
Job xiv. 10.
But man dieth, and wasteth away ; yea, man giveth up
the ghost, and where is he ?
Holy Job, now a sick man, looks upon himself as a
dying man. Thoughts of death are not unseasonable
when we are in health, but it is an inexcusable
thoughtlessness when we are sick, to put far from
us the arrests of death ; and it is a blessed thing to
be in such a condition, that the thoughts of death
may not be a terror to as when we are sick, nor make
a sick-bed* uneasy to us. Our deceased friend in
12d0
FUNERAL SERMONS.
his illness, 6xed upon this scripture as the subject
of his thoughts, and which he desired might be the
subject of mine and yours this day. The text ex-
cellently illustrates a plain truth.
Doctrine. That roan is a dying creature.
1. It is spoken of man twice in the text. In the
original two different words are used, one meaning
the strong man, and the other the weak man ; for the
grave is one of the places in which the strong and
the weak, the rich and the poor, meet together.
(1.) Man dies tJiouffh he be (Geber) a mighty man.
All his might will not secure him : death reaches
the highest, conquers the strongest, and humbles the
proudest No man's honour is a discharge from that
war, no man's strength is victory in that combat,
Eccl. viii. 8. Ps. xHx. 6, &c.
(2.) Man dies because he is (Adam) a man of
the earth. Gen. ii. 7 ; iii. 19. his original from the
earth, his constitution earthy — ^his foundation in the
dust. That which is earthy, is mouldering and
crumbling. Man dies because he is the son of Adam,
sinful fallen man. By Adam death came into the
world, Rom. v. 12.
2. That which is here said of man is, that he is a
dying creature. Mandietk, dies daily, some or other
going off every day. Man is dying : think much of
this. — Our Creator lives for ever, and cannot die ; he
is the same yesterday, to-day, and for ever ; not sub-
ject to any change, much less to that great change.
This is matter of comfort in reference to man's mor-
tality, that God is immortal, Ps. xc. 2, 3 ; cii. 26.
Angels die not. — Now the mortality of man is here
elegantly described — Man dieth ; that is the truth
descanted upon, and is described by what happens to
man.
(1.) Before death, he wasteth away, he is weaken-
ed, so the word is ; this is the harbinger of death, to
tell it is coming ; nay, it helps it forward.
Even in health we are wasting away. Life is like
a candle, as long as it burns it wastes away, and is
hastening down to its socket. The oil of natural life
is still wasting, so that man dies daily, t. e. he is
daily going down to death, 1 Cor. xv. 31. the natu-
ral heat is still declining, so that as soon as we are
born we begin to die, and in the midst of life we are
in death. God has graciously provided recruits by
food, but we still are wasting, our time lessening.
In old age especially we arc wasting away. The
strength then wastes so fast that it is no better than
labour and sorrow, Ps. xc. 10. The nearer life
comes to its period, the quicker is its motion. The
decay in old age is very sensible ; the strength wastes,
the senses waste, and grow less able to perform their
functions : see a description of this waste, Eccl. xii.
Defer not repentance to old age.
In sickness we waste away. The waste by dis-
tempers is sometimes quicker, sometimes slower,
but all diseases tend to the destruction of the frame,
they waste the beauty, waste the atreDgth, Ps. xxxa
11. weaken it in the way, Ps. cii. 23. Hovsoc: I
doth a fever or other acute distemper waste bis
away, and by degrees a consumption doth it.
Inference I. See how vain man is : eTcry nan. a
his best estate, wasting away from time to tioie.—
What little reason have we to be proud, or to be
confident of any thing for the fatore, while we art
in a constant decay !
2. See how foolish they are who waste any pan <:'
that upon their lusts, which wastes so fast of itself
who hasten these decays by their iDtemperance, a^
sacrifice their lives to their lusts.
(2.) In death, fiiaii giveth up the ghost. It is bat<s<?
word in the original — man expires by a sadden strofce
Some indeed are long in dying, others die suddenly
but both dying, or having wasted awaj, at \tn^
give up the ghost j or spirit.
At death the soul leaves the body. Man then ex-
pires, t. e. breathes out his last. His breath ^
forth, and returns not again. Think what tkse
bodies are, when the breath, the spirit, the soul, ait
gone ; clods of clay. What an immediate cbasst
there is in them ! how the countenance alters, tk
strength and motion gone ! There is no way of n^
taining the spirit, Eccl. viii. 8.
At death, the soul returns to God who gave it-
We must then give up the spirit, t. e. resign it to tl?
Father of spirits. The soul will then be reqoimL
Luke xii. 20. and whether we will or no, we BiB<t
yield. We see the deserted body ; but we know n%
the way of the departing soul. Itis given up as a tre<t
Inference. Give up your spirits to God bot.s>
be sanctified, that you may with comfort give tka
up to him at death, Ps. xxxi. 5.
(3.) After death, where ishef Zech. i. 5.
1 . He is not where he was ; there he is seen oe
more ; his place knows him no more. Job vii. 10.
compare v. 21. Thou shalt seek me, but I shall mA
be. Where is he ? Go into his house, and he isjni
there, — into his shop, and into the solemn assemblies.
While he lived he was here, but now where is be'
He is not where, perhaps, he was busy, and nudes
figure ; he is not where he was useful, and cooid ili
have been spared. Think of this in reference to tk
place where you now are, and let it engage joa tc
fill it up with duty. Yet a little while, and you sball
be here no more — your place will be empty.
2. He is somewhere, so some read it« Is he »m:!
Yes, he is. When we die, there is not an end ofos;
when we cease to be here, we do not crease to be.
Death is the separation of soul and body, bat noi
the annihilation of either. Those that live like brutes
surely expect to die like brutes.
3. It is a very awful consideration, to think vben
they are that have given up the ghost, and whert
we shall l^e when wc give it up.
Think where the body is. It lies in the cold, as*
FUNERAL SERMONS.
1261
ark, and silent grave—the bouse appointed for all,
obxxx.23. Where is it? Why, it is with the worms,
ob xvii. 13, 14. Itisboriedootof our sight. Itisin
lie land of darkness. That body that was pampered,
nd provided for with so much care, is now a neg-
scted carcass. Let me look into the grave, and
hink it will be my bed shortly.
Think where the soul is, — where i§ that 1
It is gone into that world of spirits to which we
TC so much strangers. It is a mystery to us where
t is. Destruction and death have a covering which
Ke cannot see through. Death is an awful change,
I way that we have not gone heretofore.
It is gone into an unchangeable state ; it is gone
nto eternity. Its state of (rial and probation is at
in end, and it is fixed immovably in a state of re-
ompence. After death the judgment takes place,
leb. ix. 27.
If it were a wicked, ansanctified soul, it is gone
lown to the congregation of the dead and damned :
f a gracious, sanctified soul, it is gone into the re-
gions of light and bliss. As Christ has showed this
tistribution at the last day, in the parable. Matt.
;xiv. 31. so the same at death, in the parable, Luke
:vi. ID, &c. Sinners' souls are required : the souls
>r saints are received into the bosom of Abraham,
'hil. i. 23. Consider what has been said, and the
iiord give you understanding in all things.
SERMON III.
\Preaehed Fehrvary 2nd^ 1702, at the Funeral of
ny coutin Madoeks^ aged about 53.]
Genesis xlix. 18.
/ have waited for thy salvation^ O Lord.
»
These dying words of aged Israel are very expres-
ive of the dying thoughts of many an honest Is-
aelite indeed, and may be of use to us both for our
lirection and comfort, that whether we live or die, we
nay live and die waiting for the salvation of the
^rd. Good old Jacob is here making his will,
eaving to his children his dying charge, and dying
Jessing ; and in the midst of oil, these words come
n a little before he gathered up his feet into the
>ed, and gave up the ghost
1. Some interpreters undertake to find out a con-
lexion between these words, and what goes before.
The text follows upon the blessing of I>an, which is
louble, V. 16, 17. He foresaw, and foretold, that
here should be a famous judge of that tribe, viz.
Samson, who should be a scoui^ to the enemies of
srael, and this salvation David waited for; yet
ooking through this to Christ, of whom Samson
»'as a type, and to the complete salvation wrought
4 r 2
out by him ; for Joshua did but beyin the deliver-
ance, Judg. xiii. 5.
2. I rather think it has no dependence upon the
context. I suppose Jacob spent with speaking, and
ready to faint, and die away, and with these words
he recovers himself ; or, if he must break off here,
with these words he pours out his soul into the bosom
of his God. This was like taking a cordial ; this
puts new life into him. A pious breathing after God
is never impertinent. That may be uttered very
affectionately, which doth not come in methodically.
But what is the salvation dying Jacob waits for ?
1. Christ, whom he had spoken of, v. 10. He saw
his day at a distance, as Abraham did. The Old-
Testament saints were expectants of the promised
seed, waited for the dawning of that day, more than
they that wait for the morning.
2. The better country, that is, the heavenly. Jacob
had confessed himself a pilgrim, ch. xlvii. 9. and
see what construction the apostle makes of that con-
fession, Heb. xi. 13, 14.— the salvation of the soul.
Though Jacob dies in a strange place, to which he
was but lately removed, yet he comforts himself
with the end of his faith, 1 Pet. i. 9. compare v. 10.
When he is going to enjoy the salvation, he comforts
himself with this, / have waited. This occurred to
my thoughts on this occasion, when we have parted
with one whom I have long known to be a humble,
quiet, cheerful Christian, who bore with great even-
ness the affliction of her pilgrimage ; the loss of a
loving husband, twenty years ago ; and all the cares
of a sorrowful widowhood ever since ; and at last
the fatigues of a long weakness, quieting herself with
this, God is all-sufficient for me and mine. Unless
this had been her delight, she would have perished
in her affliction, Ps. cxix. 92. She was one that
waited for the salvation of the Lord,
Doctrine L It is the character of a living saint
to wait for the salvation of the Lord, Lam. iii. 26*
1. Christ as our way to ^heaven is to be waited on.
Faith in him, is a waiting on him, confiding in him,
relying on him, with a resolution to follow the Lamb
whithersoever he goes. The great salvation which
multitudes neglect, we must regard, being led by the
conduct of the Captain of Our salvation, Ps. xxvii.
14. All our expectation must be from Christ; see
Ps. Ixii. 1, 5. neither is there salvation in any other.
Acts iv. 12. We must wait for bis law : we must
attend Christ as our physician, to save us from our
disease ; and as our advocate, to save us from the
sentence of the law.
2. Heaven as our rest in Christ, is to be waited for.
Eternal salvation has Christ for its author, nay,
Christ himself is the matter of that happiness, John
xvii. 24. Phil. i. 21, 23. It is the salvation of the
Lord, Ps. I. 23 ; xci. 16. Heaven is salvAtion com-
pleted, when the saved of the Lord shall return
with songs. To wait for this salvation, is,
1252
FUNERAL SERMONS.
(1 .) To believe it as a real thiDg. Thoagh we wait
for that we see not, Rom. viii. 24. yet we believe it,
Heb. xi. 1 . — that God doth not deceive us in what he
proposes to us: that it is a thing attainable in the
way which Christianity prescribes : see 1 John v. 10.
It is a great thing to believe that an immortal soul
should be for ever happy in the vision and fruition
of the eternal God, and that the body should rise
again. We must resolve these things into the Scrip-
tures, and the power of God.
(2.) To desire it as a valuable thing. To have
the affections of the heart towards it, as that which
will be a perfect freedom from all misery, and a per-
fect fruition of all good. Waiting supposes longing,
Ps. cxxx. 6. to desire this more than any thing in
this world; lovint; this salvation, Ps. Ixx. 4. loving
heaven better than earth, not only better than hell.
This is the great evidence of grace in the soul. The
Christian desires the great salvation as a deliverance
from sin, and from the world. Kndw wherein it con-
sists, and desire it as such. Wilt thou be made
whole? thus made whole? in this way, and upon these
terms ?
(3.) To depend upon it as a recompence ; as the
husbandman depends upon the harvest for a recom-
pence of his seed and labour, Jam. v. 7. as the ser-
vant depends upon his wages, having respect to it,
Heb. xi. 26. It is worth while to do and suffer, to
lose and lay out, in hope of this. Lord, this is that
which I depend upon as a felicity, not upon the
world, its smiles or promises, but upon heaven. In
thee do I hope is a good plea, and often used, Ps.
xxxi. 1. It is that upon which we are caused to
hope, and that to which we would ever resort.
(4.) To tarry for it as a reversion. Those that
will deal with God must deal upon trust, for a hap-
piness in reserve and out of sight. All the time of
a Christian's stay in this world is a time of expecta-
tion. He has not what he aims at, what he would
have. We live by faith, 2 Cor. v. 7. The world
would come in with its offers in the meanwhile : No,
saith the believer, I reserve myself for something
that is reserved for me ; therefore I will do nothing
which can lessen spiritual good in my esteem.
Use 1. Choose this salvation as your portion, fix
upon it this day. Let others choose as they please,
this I choose ; here is Christianity begun.
2. Eye this salvation ; let your affections be ever
towards it. This is Christianity in the progress of
it ; affection in heaven, and conversation in heaven.
Doctrine II. It is the comfort of a dying saint
thus to have hoped for the salvation of the Lord.
Holy Jacob fastens upon this. Dying circumstan-
ces are usually melancholy ones, but this alters the
property of them. If I have the testimony of my
conscience that I have waited for the salvation of
the Lord,
Then doubts of my sincerity arc hereby resolved.
I have had many infirmities, bat I have not takec sf
with the world for my portion, as I have waised im
superior good. When we are to seek for cvideDec!.
this may stand us in good stead. Now, Lord, renifB-
ber, (2 Kings xx. 3.) is a good appeal. I have vaicr:
for thy salvation ; thou Knowest my aprightness.
Distempers of body are hereby eased. Sick pe>
pie are expecting what will be the issac ; bat if tk
salvation of the Lord be the great tfain^ waited for.
nothing can come amiss. They may look op to G«^
to undertake their cause. God can help when no^
else can, Ps. xxvii. 13.
Disappointments in the world are hereby balanced.
This I hoped, and the other I waited for, but mjpcr-
poses are broken off. Job xvii. 11. bat I have wikti
for a salvation which will not disappoint me. it ki-
come, and it will make me amends when it cosei
Heaven will more than equal present satisfacu«»
and make up for present disappointments.
Death itself has hereby the property of it altered
The fear of death may very well be swallowed opie
the hope of heaven. What hurt can death do to ez^
that knows it is his passage to hesTen ?
Use 1. Be diligent to prepare for death. Makr
sure your title to this salvation ; depend upon it &e'
lay up your treasure in it.
2. Thenhedesirous of it, patiently desirtms: n€t!>
anticipate it, or complain of life, hot — O that I urn
at rest, that I were in heaven, my home, my Fatbcr't
house.
SERMON IV.
[ Preached January \3th, 1704, al the Fw^erel^j
Mr, Benjamin Cluhy who died the day he was tv*iHi
years oldJ\
Psalm xc. 6.
In the morning it flourisheth^ and groweth up ; in th
evening it is cut down, and witheretL
Here is a short account of a short life ; and life at
the longest is but short compared with eteroitr:
but some lives are shorter than others, witness tbf
grave into which we have now been looking : tosaci
a life the text is especially applicable, though true
of life in gj^neral. Man's life is measured bydaT»
even Methuselah's is so, though his years were hoc-
dreds, Gen. v. 27. and Jacob's, whose years were
scores, Gen. xlvii. 9. but here it is measured but bi
one day. Such is our life ; a shadow, a vapoar, aini
here like grass, v, 5. — birth and death bat the mmt-
ing and evening of the same day.
1. Here is a hopeful morning, it flaurishetk^loois
green and pleasant, grateful to the eye, and piom-
ing to the expectation ; yet still it is hot the fUtanih-
FUNERAL SERMONS.
1263
ig of grass, which rises oat of the earth, and re-
res into it.
2. Here is a moarnful evening. It is cut dawn,
let it alone, and it will quickly wither of itself,
ge will wither it and spoil its beanty ; but here it
oth not stay for that, it is cut dawn, and so withered.
Doctrine. That many are removed out of the
rorldf when just entering into it, presently after
hey were settled in it Many a life is withered by
ieath, just when it is growing up and beginning to
loarish. The distance of time between their grow-
ng ap and withering, is bat like that between mom-
ng and evening. Job iv. 20 ; vii. 21.
1 . Some wither before they grow up, are crushed
md plucked like a rose in the bud ; they are hurried
>ut of the world before it was taken notice of that
hey were in it. This might have been our case, but
Grod has spared us.
2. Others grow long before they wither ; like the
rose, whose leaves are left to hang on till they drop
sfl* of themselves ; whose thread is not cut off, but
breaks with the weight of its own years, years in
which they own they have no pleasure. The longer
wc grow, the longer account we shall have to make,
and we must witlier at last.
3. But there arc some that grow up and flourish,
and then wither presently ; but a few hours, as it
were, between their bloom and their fall.
(I.) Let us view the bright side of the cloud, and
see this ^mss flourishing and growing up ; see man
in his best estate ; suppose him to flourish, not only
like the weak and tender grass, but like the green
bay-tree ; looking forth as the morning, in the morn-
ing.
Let us see roan in the fulness of his sufficiency,
grown up to bodily strength, and flourishing in
that ; past the common diseases of childhood, and
arrived to maturity, in the full strength. Job xxi.
23. Man that in a course of nature has many years
to live, that seems to have a large stock of oil in the
vessel for the lamp of life to burn upon, vigorous,
strong, healthful, lively, and yet withered ; for death
goes not either by seniority or probability.
Let us view man grown up to a settlement in the
world, having formed standing relations for life,
and settled in the business and employments of life.
A man may have just entered into a flourishing
trade, and yet be unsettled by death in a short time.
The candle may be put out of a sudden, and the
sun may go down at noon.
Or see man grown up to a place in Christian com-
munion, and flourishing in it; numbered .among
adult believers, and bearing up the name of Christ
in the world. This makes the morning hopeful more
than any thing : the face set Sion-ward, and the way
thither — asked with care. Those flourish most that
fiourish in the courts of our God, Ps. xcii. 13. —
branches of righteousness, and plants of renown ;
as none are more grievous than the degenerate plants
of a strange vine.
(2.) Let as view the dark side of the cloud — this
grass withering ; a consideration very proper to pre-
pare the way of the Lord, Isa. xl. 6, 7. When we
are convinced of the vanity of the world, wc are
prepared to entertain the doctrine of the reality of
unseen things, and the grace of Christ. Yet a little
while and that which grew up and flourished is cut
down, and withered, Ps. ciii. 15, 16.
See a flourishing life withered and gone, death in
the midst of life; unsuspected diseases arrest the
body that was healthful. Wo know not what seeds
of sickness wc carry about with us, nor how death
is working in us, digging our grave like a mole un-
seen ; a Are not blown consuming ; like some that
have seemed wealthy men, yet break of a sudden.
Who would be proud of such bodies, or fond of them.
See flourishing comforts in such a life removed.
Parents, yoke-fellows, friends, sitting down under
the shadow of this flourishing life, with delight, ex-
ceeding glad of the gourd, but it perishes in a night,
Jonah iv. 6, 7. Wc said. The same shall comfort us.
Gen. V. 29. but it proves otherwise, our hopes dis-
appointed ; providence making those the grief of
the middle age, that it was expected would have
been the comfort of the old age. Many such things
are with him ; we see them daily.
Use. This is very improvable,
1. As to our relations and friends, that are near
and dear.
If they flourish and grow up, let us sit loose to
them, and to the comfort we have in them. Let us
remember they do but flourish as the grass ; and let
us moderate our delight in them and lower our ex-
pectations from them, accordingly. Let them not
have that share of our love, and joy, and trust, that
Christ should have. Look upon them all as wither-
ing comforts at the best. That perhaps may prove
least safe which is most dear, and that may grieve
us most in which we promise ourselves most comfort.
We are unapt scholars, if we are yet to learn the
fading nature of these things.
If when they are flourishing and growing up, they
be suddenly withered, we must not think it strange,
as though some strange thing happened to us. Sec
then that wc be not losers in soul by our impatience
under the affliction, but gainers in soul by our im-
provement of the affliction. Think how we have
withered spiritually, and how justly God withers our
comforts. It is a time to bring to remembrnnce,
1 Kings xvii. 18, improvable as a help to keep con-
science tender. Job x. 2. I was not enough humbled
under former convictions, and former rebukes. The
Lord is righteous.
2. As to ourselves. If we have been long^rorr-
ing, and not yet withered, we have reason to ad-
mire God's patience, that we are not cut down. Many
12M
FUNERAL SERMONS.
are taken away in the midst of their days, and we
yet spared. O despise not the riches of this for-
bearance, but improve it. If now flourishing and
growing up, let us consult our true interests. It is
morning with you, you are strong ; learn some good
lessons from this funeral. If this be so,
(I.) Be not vaifL Let thoughts of dying make
you serious now, and then death itself when it comes
will not be so apt to make you melancholy. It is a
serious thing to die ; be serious in your thoughts of
it. Let this give check to the laughter of the fool,
Eccl. xi. 9. Use yourselves to serious work, and
serious company, and learn to be serious.
(2.) Be not proud. This is a humbling consider-
ation : You know not how soon death may eome, and
change your countenances, and lay your bonou .1
the dust Where is thy beauty, and where thy ors^
ments, in the grave ?
(3.) Be not secure. Flatter not yoaiseives mitli
the expectation of a long continoance here, whtx
you see so many withered in the midst of ihmr grow-
ing up. Often think and speak of changes. Say ubl
To-morrow shall be as this day, or chat your idobb-
tain stands strong, Prov. xxvii. 1. Jam. iv. 13.
(4.) Be not dilatory in the great biuiDess of n-
ligion. Put not off the great work, bot do tt n9s,
lest death come and find it undone. This young nei
said to those about him on his deatb-bed, I ban
found praying hours the sweetest boursy and so viO
you.
FAST SERMONS.
SERMON I.
[Preached an occasion of a Public Fast, May II th,
Isaiah viii. 12, 13.
Say ye not^ A confederacy, to all them to whom this
people shall say, A confederacy ; neither fear ye
their fear, nor be afraid.' Sanctify the Lord of
hosts himself; and let him be your fear, and let
him be your dread.
These words are part of a sermon preached at a
time when the people of Israel were under the pre-
vailing apprehensions of a foreign invasion from
Syria, in confederacy with Ephraim, the ten tribes ;
see chap, vii. 1 , 2. and after that, an inroad made with
a mighty force by Sennacherib, chap, viii. 7, 8. It
is with reference to both these that the prophet does
here comfort and direct the people of God. The
work of ministers is not to direct the affairs of states,
it is oat of their sphere ; but to direct the graces of
God's people, according to the various outgoings of
God's providence. They are so to understand the
times, as to know what Israel ought to do, 1 Chron.
xii. 32. Observe,
1. His challenge to God's enemies, r. 9, 10. He
does, as it were, throw down the gauntlet, and bid
defiance to them and all their power : Come do your
worst, with might or multitude ; be your confedera-
cies never so well formed, your plots never so deeply
laid ; though you bring into the field an army never
so numerous, so well armed, so well disciplined, and
so well paid ; though yon be never so confident of
success ; all this conduct, all this courage', will be
so far from preventing, that it will but accelerate
and aggravate your ruin. Thus with a holy bravery
does he address the enemies, and teach the virgin,
the daughter of Sion, to despise them, and to laugh
them to scorn, Isa. xxxvii. 22. It is a fruitless at-
tempt, and will appear so at last. Now this assur-
ance is grounded not upon the countenance of se-
cond causes, but the presence and presidency of the
Almighty : God is with us,i,e, the cause is God*s,
and he will own it. It notes not only his presence
with us, but his taking part with us, as captain and
leader, and one interested. Where truth, righteous-
ness, and love are, there God is. Encourage your-
selves with this : More are they that be with us, than
they that be with them, 2 Kings vi. 16. If God be
with us, infinite wisdom, power, and goodness are
with us ; and then what can finite powers and poli-
cies do, 2 Chron. xxxii. 7, 8. Rom. viii. 31.
2. His counsel to God's people, in the text. It
was generally a time of prevailing fear, and those
fears dishonourable to God, disquieting to them-
selves ; and therefore he is here sent to help them
against these fears. He speaks experimentally,
having been himself instructed with a strottg hand.
Those are likely to teach others effectually, that are
themselves thus instructed. That word that comes
from the heart will reach to the heart. That which
he does here deliver to them, he says he had received
from the Lord : see Isa. xxi. 10.
1. He dissuades them from a sinful fear, v. 12.
2. He directs them to a gracious fear, v. 13.
For the 1st. A dissuasion from sinful fear, which
it seems was the way of this people, v 11. It was an
epidemical disease, and men are apt to be carried
down the stream. Say ye not, A confe'deracy. ThcFC
words may be understood two ways :
I. Bo not associated in their confederacies. Do
not join with those that, for the securing of them-
selves, enter into confederacy with the Assyrians, or
any other foreign force; to which it seems many
among them, through unbelief and distrust of God
and their cause, were inclined. Now, do not thou
join with them ; say not, A confederacy, i. e. think not
1256
FAST SERMONS.
of a confederacy, do not go about to secure your-
selves by any sinful leagues. We must take heed
of joining ourselves in confederacy with any of the
disturbers of the peace, and betrayers of the land,
either out of restlessness of spirit, as those that are
given ta change, or out of particular discontents, or
fear of the enemies prevailing, or from any other base
principle. Though sinners entice thee, consent thou
not, Prov. i. 10. Meddle not with them that are given
to change, Pwv. xxiv. 21. Approve yourselves the
quiet in the land. Seek the peace of the nation. This
is a caution of which I hope none of you stand in
need. It is very hard to have any charity for those,
who (whatever their pretences be) at such a day as
this talk of making a captain to return into Egypt.
Let not my soul come into their secret.
2. Be not afraid of their confederacies. Do not say,
A confederacy, to or of every thing that this people
say, A confederacy. It is an expression of their fear ;
they are generally seized with a panic, and talk of
nothing but a confederacy ^ — A plot, a plot ; dismal
i]ews,~Syria is joined with Ephraim. What will
become of us ? — ^Mustwe fight, or must we fly, or must
we yield ? Thus their hearts were moved, ch, vii. 2.
Do not you say as they say, neither fear ye their fear,
i. e, that fear with which they fear, or objectively,
that of which they are afraid. We must not be con-
formed to the fears of this world, Jer. x. 2. Fear not
that with which they would terrify you, 1 Pet. iii.
14. Let neither the reports that are abroad, nor the
common apprehensions that people have upon them,
fasten any terrible impression upon you. Nor be
afraid : the word signifies such a fright as causes a
shaking and trembling, as ch, vii. 2. Neither fear you
their fear ; much less be so affrighted^ so some read
it The caution is thus doubled the more to encou-
rage them : compare Isa. \ii. 4.
Doctrine. That when the enemies of the church
have sinful confederacies on foot, its friends should
watch against the sinful fears of those confedera-
cies.
1. It is no new thing for the enemies of the church
to have their confederacies on foot. Hand joins in
hand, and wicked leagues are made. Though the
enemies be many, yet their name is Legion^ incorpo-
rated in prosecution of the same cursed designs, Ps.
Ixxxiii. 3, 5, 7. The dragon and his angels are of
one mind to give their honour to the beast, Rev.
xvii. 13.
2. There is a lawful fear of these confederacies,
which is to be allowed besides tliat which is natural,
for Christianity is not stoicism. There is also a
prudential fear ; a fear of diligence, such as quick-
ens to the use of lawful means; thus Jehoshaphat
feared, 2 Chron. xx. 3. Just and rational fears are of
use to sharpen endeavours.
3. But there is a sinful fear of these confederacies,
which is to be striven against.
Show I. When h this fear of these confederacies
sinful.
1. When it comes from an ill cause — ^as distrust
of God, and of his power and faithfulness. Examine
if that be not at the bottom of it ; — OTer-credulity of
reports ; believing every word ; hearkening to every
groundless surmise ; mistaking the shadow of the
mountains for men, and the sunshine upon the waten
for blood. Or it proceeds from a conformity to tbe
world, that wonders after the beast. Rev. xiii. 4. sab>
scribing to their admiration, — Who is like the beast f
When our fears arise from hence, they turn into sin :
and there is nothing more subtle than the caose of
our fears, and which is more commonly palliated
with pretences ; therefore search them to the bottom.
2. When it produces ill effects; when our fear
gets the mastery of us, and plays the tyrant, not only
over reason, but over grace ; when it fills us, Isa.
xxxiii. 14.
(1.) It is sinful when it confounds our spirits,
when it puts the soul into disorder, and so disfits it
for any duty ; when we live in careful suspense,
Luke xii. 29. When these fears unhinge our spirits,
discompose our souls; when they fill us lyin^ down
and rising up; when they deprive us of all self-pos-
session ; then they are sinful, Luke xxi. 19.
(2.) When fear clouds our joy, it is evil. We
should be always rejoicing in tbe Lord, and seek
consolation in his promises ; but when joy is damped
by our fears of the confederacies of enemies against
us, those fears are excessive. Jehoshaphat feared tbe
invading enemy, and yet went singing to the battle,
2 Chron. xx. 21. It should not be in the power of any
creature to hinder our delight in God, Hab. iii. 17.
(3.) When fear conquers our faith, and prevails to
its discouragement, it is unseasonable. Faith is our
shield, and fears are sinful when they snatch our
shield out of our hand. Faith is our cordial, and
fears are sinful when they render the cordial useless,
as the fear of Peter when he was sinking, Matt,
xiv. 30, 31.
(4.) When it clogs our prayers and endearoors ;
when it diverts us from our duty, draws us from
God, deadens and distracts us in our duty ; so that
we have no heart to stir a step to help ourselves, or
to run any hazards, or with any courage to encoun-
ter any difficulty ; — as Israel in Egypt, Exod. vi. 9.
— much more when it puts us upon the use of sinful
and irregular means ; it is highly exceptionable.
Show 11. Why the friends of the church should
not be afraid of the confederacies of the enemies of
the church.
This fear is contrary to the will of Christ, John
xiv. 27. It is opposed to the character of the saints,
Ps. cxii. 7. It is against the law of faith and love,
1 John iv. 18. It is displeasing to God, who takes
no pleasure in his people's torment. It weakens our-
selves, discourages others, dishonours religion, and
FAST SERMONS.
1267
gives Satan great advantage. Sach are the evil
effects of all prevailing fears. I would only suggest,
that in this case it is very unreasonable, all things
considered, that we should fear the confederacies of
the enemies of the church.
1. We are sure of a good God, that can bailie
their designs, and turn their counsels headlong ; in-
fatuate all their politics, and blast their devices. If
wc speak of strength and wisdom, these belong to
the Most High. God is with us, therefore fear not
their fear. God sees not as man sees. Prevailing
fear of man, evidences a prevailing forgetfulness of
God, Isa. H. 12, 13.
2. We are sure of a good cause. If the cause of
religion and of truth, the rights of kingdoms and the
peace of nations, be a good cause, surely ours is so.
Fear argues a distrust of our cause. The providence
of God hath by amazing steps led us into the cause,
and led us thus far in it ; and he that has begun is
concerned in honour to finish.
3. We are sure of a good issue at last. Though
there may be some difficulty and struggle in the birth,
yet there will be joy when the man-child is born.
Though it may be long before the top-stone be
brought forth, yet it will be produced at last. The
gates of hell shall not prevail against the church.
For the 2nd. Wc are here directed to a gracious
religious fear — Sanctify the Lord of hosts. Having
showed us whom we should not fear, he here shows
us whom we should fear. Fear is a stream that will
have its course. The best way to keep it from over-
flowing and doing mischief, is to direct it into, and
keep it in, the right channel. Such is our Saviour's
advice, Luke xii. 6. This is to prevent their walk-
ing io the way of the ungodly, as Prov. xxiii. 17.
The remedy against imitating sinners, is to be con-
tinually in the fear of the Lord.
Doctrine. That the gracious fear of God is a spe-
cial preservative against the prevailing fear of man.
The way to be delivered from the fear of the people
of the world, is to be governed by the fear by which
the people of God are influenced.
Show, I. What this religious fear of God is. It is
often put in Scripture for all religion. The fear of
the Lord is the beginning of wisdom, Prov. ix. 10. the
first step towards wisdom. Job xxviii. 28. I shall
understand it of that religious fear which has regard
to God in reference to his church. When enemies
are confederate, dangers great, and mighty things
upon the wheel, then,
1. Sanctify the Lord of hosts himself. God is
here styled the Lord of hosts, for the comfort of his
people, who had many and mighty hosts against
them, and few or none for them. It is an encourag-
ing title, as Ps. xlvi. 7, 11. Luther's Psalm. Sanc-
tify ; — as we are said to magnify him, not to make
him holy or great, but to esteem him so. Behave
towards him as a holy God. His holiness is his
most glorious attribute, Isa. vi. 3. The Lord of
hosts.
2. Let him be your fear, t. e, the object of your
fear. Do not fear these two kings, but fear God.
God is called the/ear of Isaac, Gen. xxxi. 53.
3. Let him be your dread. It is repeated for the
more emphasis, the word answers to that other, v.
12. and signifies properly, one that terrifies. Fear
God more, and then you would fear man less. Now
at such a time, when multitudes are saying, A confe-
deracy, a confederacy, — to sanctify God, and to
make him our fear and our dread, has these things
in it.
(1.) To own his sovereignty. Acknowledge him
as the director of all second causes, giving life and
law to all their motions. See the most powerful in-
struments, when they appear most formidable, under
his check. Acknowledge the Lord of hosts him-
self, without dependence upon any creature, nay,
upon whom all creatures do depend. See what it is
to sanctify God at such a time, Ps. xlvi. 10. Know that
lam God, the sovereign ruler of all the creatures.
Enemies are but the rod in his hand, Isa. x. 6.
Every creatnre is what he makes it.— ^now that th^
Lord is greater than all gods, Exod. xviii. 11.
(2.) To observe his outgoings. Take notice of
him ; his wisdom, power, and goodness in all his mo-
tions. To sanctify God, is not only to acknowledge
his universal sovereignty, but his particular agency
in all events. This also coroeth forth from the Lord
of hosts, Isa. xxviii. 29. not only the events them-
selves, but all the circumstances of events. He ex-
pects we should consider the operation of his hands,
see the outgoings of our God, our King, Ps. Ixviii,
24 ; cvii. 43. God is sanctified when he is taken
notice of, Hos. xiv. 9. Stand still and see the salva-
tion of God, Exod. xiv. 13.
(3.) To dread his wrath. To sanctify him, and
make him our fear, is to stand continually in awe of
him, filled with an apprehension of his terrible ma-
jesty displayed in his providences. If the power
and anger of a mortal worm be so formidable, and
his resentments threatening, what then is the power
and anger of the great Jehovah, the God to whom
vengeance belongs ? Ps. Ixviii. 35. When God an-
swers in terrible things, it is in righteousness, Ps.
Ixv. 5. see Ps. Ixxvi. 7, 8. The providences of God
are compared to the giving of the law upon Mount
Sinai, Hab. iii. 3, &c. When Sennacherib invaded
Judah, this was the lesson to be learned, Isa. xxxiii.
14. Who among us shall dwell with the detoxtring
fire ?
(4.) To depend upon his mercy. The fear re-
quired, is not to drive us from him, but to draw us to
him. God is sanctified when he is tru.sted by our
confidence in him. We declare that we believe he
is a holy God, for his holiness is the foundation of
his covenant, Ps. Ixxxix. 35. Those that fear God,
1266
FAST SERMONS.
and those that hope in his mercy, are joined, Ps.
cxlvii. 11. At such a time rely upon God for pre-
servation and deliyerance. Cast your cares and
fears upon him ; leave all in his hands ; faith glori-
fies God, Rom. iv. 20.
(5.) To admire his counsels. Sanctify the Lord^
]. e. praise and magnify him ; speak of his glorious
outgoings with wonder, especially in your praises
fasten upon his holiness^ as Exod. xv. 11. give him
the glory of that attribute, his purity and freedom
from sin, giving no countenance to iniquity, plead-
ing a righteous cause, performing his promise. This
is sanctifying God ; and this must be done with a
very awful reverence of that God with whom we
have to do ; convinced that onr praises are no addi-
tions to his glory.
(6.) To acquiesce in his disposals. To sanctify
God at such a time, is to submit to him without ob-
jecting: Be silent, O allfietk, Zech. ii. 13. Not dis-
puting against, but silently submitting to, the me-
thods of God's government We then make him
our fear, when we dare not except against any thing
that he does : see Hab. ii. 20. It is not for us to pre-
scribe to God, or to arraign the methods he takes,
Zeph. i. 7.
Show, II. How this would preserve us from sinful
fears of the confederacies of the enemies of the
church. To sec and be affected with the greatness
of God, would help to discover to us,
1. The enemies' pomp eclipsed. Man appears
great, till he comes to be compared with God, and
then all his glory vanishes as the twinkling of the
glow-worm before the noon-day sun. They have
then no glory by reason of the glory that excelleth.
An awful sight of God in his greatness would dazzle
the eyes to all sublunary glory, and then that great
pomp which is apt to strike such a terror appears
but vain show. Acts xxv. 23.
' 2. The enemies' power restrained. The more we
stand in awe of God the less we shall fear men, be-
cause men are but the staff in his hand. God has
them in a chain, he has a hook in their nose, Isa.
xxxvii. 29. their power is a limited power: see
Neh. iv. 14. When we are enlargingthe occasions of
our fears, and representing them dreadful, then
keep up great thoughts of God. Think not so much
what enemies can do, as what they cannot do, Luke
xii. 4, 5. Why shouldst thou be afraid of a man
that shall die, Isa. Ii. 12, 13. Enemies are high,
but there is one higher than they are. The more
God is sanctified by us, the more we shall be satis-
fied in God.
For application* Let us apply this,
1. To our particular interests, especially the con-
cerns of our souls. It is the sum of all practical
religion, to sanctify the name of God, and to make
him our fear. Learn this lesson, and put it in prac-
tice every day in every thing. Keep up a holy Olial
fear of God continually ; a godly fear. Let this mk
you. Maintain an awe of God upon yoor spirits.
Be frequent and serious in holy adorations of God.
and let your affections and actions be answerable.
Devote yourselves to the fear of God, Ps. cxix. 38,
Walk in the fear of the Lord, Acts ix. 31. God is
sanctified by the spiritual and holy worship aiui
conversation of those that profess to be near to him.
You pray that God's name may be sanctified, act
accordingly. God must be sanctified in eveiy prayer.
Lev. X. 3. Making God our fear would restrain as
from sin, Ps. iv. 4. Neh. v. 15. it would constrain
us to duty, 1 Sam. xii. 24. In reference to all yoor
personal affairs, set the Lord still before yon. Make
God your fear, and you would not be so apt to fear
losses, crosses, and the wrath of man.
2. To the public concerns of the church, and to
those the occasion of the day does especially call oar
thoughts. I hope you do concern yourselves in these
things. It is not all one to you whether Christ's
kingdom and interest sink or prosper. Your hearts
are trembling for the ark ; are they not? Let not that
trembling prevail too far. My errand to yon to*daj,
is to say. Fear not. You hear great talk of the power
of France, and their designs against us of this na-
tion, to bring us again into slavery, to re-enthrone
popery and tyranny, Isa. vii. 6, &c. Well, be not
afraid of the Assyrian, Isa. x. 24. He strong and
courageous, 2 Chron. xxxii. 7. Though you see others
afraid, tell them you know better things, and do not
walk in the way of this people.
Direction 1. Keep in with God. Fear came in with
guilt. Gen. iii. 10. The sinners in Sion are afraid,
Isa. xxxiii. 14. afraid where no fear is, Ps. liv. 5.
Guilt puts an edge upon our fears. Make yoar peace
with God every day. When foul weather and an evil
conscience meet together it goes hard. It is the
pardoned upright soul tliat can look danger in the
face without change of countenance, Isa. xxxiii.
15, 16. He that walks uprightly walks with a holv
humble conGdence, Prov. x. 9.
2. Keep out false reports. If we hearken to every
story that is brought us, we shall soon see the ruin of
our hopes. The most credulous are the most fearful.
It has been the cursed policy of France, by lyinj?
stories to propagate fears, and by them to betray the
succours that reason offers : compare Neb. vi. 6 — 13.
Those that are naturally fearful, are apt to catch at
any thing that will gratify their distemper.
3. Keep down the workings of an un.sanctified
fancy. When we allow our hearts the liberty of me-
ditating terror, we create bugbears to ourselves, and
then frighten ourselves at the view of them ; and
therefore learn to correct the extravagances of yoar
fancies. Keep thy heart with all diligence.
4. Keep hold of the promise. Do not build yoar
hopes upon the smiles of second causes, but upon
the word of promise. Live upon that, even then
FAST SERMONS.
1269
;n subseqaent events seem to cross it. Ag^ainst
e believe io hope, Rom. iv. 18. that is God's
r of trying faith.
. Keep ap prayer. Prayer is the great remedy
fear. Abide and abound in that dnty. Do not
ik yoar praying work is done, when the public
k of a fasting day is over. Continae praying
the peace of Jerusalem. Let fear strengthen
fer. Gen. xxzii. II. and prayer will weaken fear,
e God no rest till he establish, and till he make
isalem a praise in the earth, Isa. Ixii. 6, 7.
SERMON II.
Preached July 12/A, 1093, oh occasion of a Public
Isaiah xlii. 21, latter part.
He wili magnify ike law, and make ii konourahle.
I whole word of God is of use to direct us in
jrer ; and we have great need of such direction ;
the truth is, we know not what to pray for as we
ht, nor could we expect to succeed, did not the
rit in the word, as well as the Spirit in the heart,
I help our praying infirmities. But one special
i of direction in the word is the promises, from
ch we must derive matter for prayer, both in re-
nce to public and personal concerns. Promises
not designed to supersede, but to regulate, excite,
encourage, prayer : see Ezek. xxxvi. 37. It is
d for us to know what to expect. God has in his
d told us, not only what he expects from us, but
it we may expect from him, and to this, faith in
^er is to have a regard. As to public affairs,
lid you know what God will do, and conse-
ntly what we are to desire, it is this, — he will
mify tke law, and make it konourahle. Some notice
he various readings and senses of the words may
be unprofitable.
. Some read and understand it as an account of
it God had done ; the favours he had bestowed
n the people of Israel, whom the prophet had
n reproving and threatening for their idolatry,
idncss, and obstinacy; an aggravation of which,
I the distinguishing kindness of God to them.
1 thus they read it as setting forth,
t.) The root of that favour. The Lord was well
tied for his riphteotisness* sake, i, e. God had a
sect and favour for them, not for the sake of any
lit of their own, but for the sake of his own right-
sness, t. c. his faithfulness to his promise made
heir fathers; see Deut. vii. 7, 8. because he would
»rove himself a covenant-keeping God. Into this
must resolve all the divine favours ; all the plea-
e God takes in his people, their persons, and their
performances, which is otherwise unaccountable.
It is for his righteousness' sake, for the sake of his
goodness and his promise. He is pleased with them
because he has said he would be so ; loves them, be-
cause he said he would love them. Or, for the sake
of Christ's righteousness, which is called the right-
eousness of God. That is the foundation of all our
acceptance with God, and therefore of that only we
must make mention, Ps. Ixxi. 16. Eph. i. 6. 1 Pet.
ii. 6. God is not well pleased with sinners, but for
the sake of some righteousness, something to satisfy
divine justice, and to answer the demands of a
broken law.
(2.) The fruit of that favour, in what particular
instance it appeared, even in giving him the law.
Some understand it thus ; Tke Lord was pleased for
tke making of him, i. e. that people, rigkteous, to give
kim a great law, to make kim illustrious: — and so we
have
The great design of God in giving him the law ;
it was to make kim rigkteous. Though we cannot be
justified by tlie law, yet we may and must be sanc-
tified by it The design of the law is to destroy our
sins, and to produce in us a conformity to the will
and likeness of God.
We are also led to observe the excellency of the
law. It is a great law. It is full of precepts and
rules. It Is a law about great things, Hos. viii. 12.^
the love of God and our neighbour, the ordinances
of worship, the preservation of peace, the reforma-
tion of the heart and life : these are great things, no
trifling matters, it is a great law, for great things
depend upon it, — our everlasting condition. Others
take this view of the passage, God dcligkted in kim
for kis righteousness' sake, ke magnified kim witk his
law, and dignified kim. God did the people of Israel
this great honour, to give them his law. Considering
whose law, what kind of law, and hon^given, it was
a distinguished honour to them to have it : see Deut
iv. 7, 8. Note, It is a great honour and dignity to
have the law. When God would magnify and dignify
his people Israel, he gave them his law.
It is an honour to a people to have the law in
their books, to have it among them. He has not
dealt so with other nations, Ps. cxivii. 19, 20. This
was one of the peculiar privileges of Israel, Rom.
iii. 2. Where ordinances are, there the glory dwells,
Ps. Ixxxv. 9. When they are parted with, the glory
is departed, 1 Sam. iv. 22. God promised Abraham
to make his name great, and he did it by giving the
law to his seed, so making them a peculiar treasure,
and a kingdom of priests to himself, Exod. xix. 5,
6. This is the honour of England, that we have
Bibles, and have them in a language we understand :
see Deut. xxxiii. 2 — 6.
It is an honour to a person to have the law in his
heart. God dignifies a soul when he puts his law
into it. The yoke of Christ is an honourable yoke.
12(5U
FAST SERMONS.
The greatest of men need not be ashamed to wear
it. The greatest preferment is to be Christ's humble
servant. This honour have all his saints, they are
magnified and dignified with his law. His secret is
with them that fear him, and he will show them
his covenant. Take up with nothing short of this
honour ; be ambitious of this preferment. It is the
greatest shame to be without the law of God, as it is
the greatest honour to be under the law to Christ
Receive his law, with the whole heart.
2. We read it as an account of what God would
do for the future. The people of Israel are described,
V, 20. as a provoking people, and, v. 22. as a miser-
able, oppressed, ruined people. They might think,
surely in all this God will be very much a loser;
what will become of his honour ? Let them leave this
to God ; he is well pleased for his righteousness* sahe.
Their ruin is the manifestation of his justice and
righteousness, therefore he is well pleased ; he is
comforted in it, Ezek. v. 13. Not for their ruin' sake ;
for it is no pleasure to the Almighty to afflict, much
less to destroy ; but for his righteousness' sake : that
all the world may observe tlie impartiality of his
justice, Amos iii. 2. And he will be no loser in his
glory at last ; he will magnify the law. If they will
not magnify the law by their obedience to it, God
will magnify it himself, by punishing them for their
disobedience. One way or other, sooner or later,
God will have honour, he will be sanctified, Lev.
X. 3. This may be understood,
(I.) As the counsel and purpose of God. This is
that which he has determined, in which all pro-
vidences centre.
(2.) As the comfortable expectation of the saints.
It may be taken as spoken by the prophet, pleasing
himself with the thought, however things go, he will
magnify the law : this is that in which the Lord is
well pleased; and if he be pleased, wc have no
reason to be displeased.
Doctrine. That that which is the purpose and
design of God, with which the desires and hopes of
all the saints do concur, is some way or other to
magnify the law, and to make that honourable.
1. Explication 1. By the law here, I understand
the whole revealed will of God concerning man's
duty and happiness ; the prohibitions and precepts,
with those promises and threatenings which are the
sanctions of the law. The law is taken for all the
Scripture. It is a law-book. It is given by inspira-
tion of God, as the great Lawgiver. The gospel is
called a law, Isa. ii. 3. the law of faith, Rom. iii. 27.
the law of the spirit of life, Rom. viii. 2. the law of
liberty, James ii. 12. and concerning that many un-
derstand the text. Look upon the gospel as intended,
not only to save us, but in order to that, to rule us.
We must obey the gospel.
2. By the magnifying of this law, I understand
God's doing of that in his providence, which declares
and proves the greatness of the law. The law is \
great law, but he magnifies it when he makes it y
appear great ; as God himself, who is infinitely grr<£t,
is yet said to be magnified, Mai. i. 5. He is said to
jnagnify his word above all his name, Ps. cxxxtiii.
2. above all other things by which he has made hin-
self known. He magnifies the authority and traib
of the law, its power and efficacy, and its righteoQ»-
ness. The honour of the law is, to be obeyed, to com-
mand and direct : when it is so, then he makes in
honourable. It is the honour of the law to be clear
and plaiuj to be so reasonable, as to be above dis-
pute or objection. When God's law appears tfaoi.
and is accepted and submitted to, then it is made
honourable.
3. I say, this is the purpose and design of God.
We know not the purposes and designs of God^
further than as he is pleased to make them knows
to us. They are secret in their particular movemenu,
but clear from the word in their general tendency.
(I.) This he will do at last Shortly he will mag-
nify the law, when he will make it the rule of judj;-
ment at the great day. This book shall be opened.
Rev. XX. 12. not only the books of men's consciences
and God's omniscience, as records of fact, but tlie
books of the Old and New Testaments, as records of
law : see Rom. ii. 16. James ii. 12. However nov
the law is despised by the atheists and profane ones
of the world, as an antiquated statute, the day is
coming, when it will be magnified in the eyes of all
the world, and by it the doom will be passed con-
cerning the eternal state of those that now despise
it. The book of the law seems now to be lost with
many, they live as if there were no such book, bot
then it will be found. The great rule of judgment
you have in the gospel law : see Mark xvi. 15. 16.
These words shall judge us, see John xii. 48. Then
this despised gospel will be honourable. When
heaven and earth shall be dissolved, this word shall,
abide, Luke xvi. 17. Matt. xxiv. 35. and then iti
will appear great. It will then be the honour of thia
evangelical law, that it will be strictly exccutcdL
It cannot be evaded, escaped, contradicted, or charg-
ed with injustice, as men's laws often are, — weak,
or defective, or unjust, which make them dishonour-
able. Every sinner's mouth will be stopped with
the acknowledgment, and every saint's mouth opcnedi
with the admiration, of the equity of the law, and ol
all the proceedings upon it
(2.) This he is doing every day. This is the ten-
dency of all events ; so I understand the text. He
will in the course of his providence magnify the
law. Would you resolve the difficulties of pro*
vidence, and know what God is doing ? It is thi%
he is honouring his law. The great things that did:
has in store for his church in the latter days, are ai^
summed up in this,
4. With this the desires and hopes of all the saintil
FAST SERMONS.
1261
cur. This is that which God will do, and this is
: which the saints would have done ; for the ex-
tations of the saints are grounded upon and
ied by the word which God has spoken. I come,
h Christ; — Come,saith the church, Rev. xxii. 20.
that are sanctified and renewed after God's
ge, will and refuse as God does. They are well
sed with that which he is well pleased with.
l*s glory is the great comfort of God's people. It
pecial comfort to ministers that arc complaining,
he prophet here, that people do not observe what
^' say, that God will magnify the law for all this,
. Iv. 10, 11.
1. I would show more particularly, in what in-
ices the great God docs, and will, magnify the
' and make it honourable ; bring credit to the gos-
, 2 Cor. iii. 10, 11. and to the Scriptures.
. In the convincing of gainsayers. When the
orance of foolish men is put to silence by the
iftr of the word, then the law is magnified : see
'or. xiv. 24, 25. Acts vi. 10 ; xviii. 28. It is si-
ced by the plain and powerful efficacy and energy
the word. When those that have espoused and
up errors against truth, are convinced in their
^sciences that they are in the wrong, then the
rd is made honourable. Many instances there
ve been of this, and more will he, when thousands
all be slain, t. e, a multitude of prevailing errors,
ffled and borne down by the sword, out of the
)uth of Christ, Rev. xix. 21. When truth gets
>und, and error loses, by the plain preaching of
3 word without secular force, here is the law
tgnified.
2. In the conversion of souls, and much more of
lions, the law is made honourable. When it is
ghty, through God, to the pulling down of strong
Ids, 2 Cor. X. 4, 5. — when a great harvest of souls
gathered in to Jesus Christ, — when many are turned
)m darkness to light. Acts xxvi. 18. — when great
incrs are changed, the strong man armed dispos-
sscd, — ^whcn the word of God grows and prevails
ightily. Acts xix. 20.— when it appears quick and
iwcrful, Hcb. iv. 12. — then is it magnified. This is
9rk that God is carrying on in the world, and will
bile any of the elect remain uncalled, though some-
nes it seems to pause. God has a remnant among
:ws and Gentiles, he has other sheep that must be
ought in, and in this he magnifies the law. We
low not what tendency present events may have
wards honouring the divine word. -
3. In the carrying on of the work of national re-
fmalion. As far as truth gets ground against error ;
le purity of ordinances against idolatry, supcrsti-
on, and corruption in ordinances ; and a gospel way
^vorship is established ; so far the law is magnified :
>e word being the rule of faith, worship, and prac-
ce. This is work that God will do, though there be
ifficulty in the way of it, and great opposition given
to it, and it may seem sometimes to stand still, or to
go back. When it is carried on by the powers, and
policies, and laws of nations, then the law is magni-
fied. When kings are nursing fathers, the kings of
the earth bring their glory and honour to the New
Jerusalem, Rev. xxi. 24. When it is carried on by
unlikely instruments, as by Luther, in Germany, and
here in England, by Edward VI. and queen Eliza-
beth. Not by might nor by power, Zech. iv. 6, 7.
Here is the law magnified. The more of God the
less of man.
4. In the composing of the divisions an^brcaches
of his churches. Nothing does more reflect upon
the law of Christ, and make it dishonourable, than
the divisions that are among Christians. God will
find out some way or other for healing; he will pour
oil into these wounds, Isa. xi. 6, 13. they all shall be
one ; and that will magnify the law, and retrieve the
credit of Christianity. As far as formality, and
bigotry, and imposition go out of request, so far there
is a direct tendency towards this healing work. He
has said it, and he will do it, that the Lord shall be
one, and his name one, Zech. xiv. 9. There shall be
one heart, Jer. xxxii. 39. Ezek. xi. 19. It must be
done by the law of love, which will thus be magni-
fied, not by compulsion.
5. In the correcting of his own people when they
ofiend him. This God will do for the honour of his
law, lest it should savour of partiality. Those that
are near to him, must not go altogether unpunished.
Judgment begins at the house of God, 1 Pet iv. 17.
The tokens of God's displeasure against those that
profess relation to him, make the word honourable.
Never was the law so magpiified, as it was in the
death of Christ: see Numb. xiv. 20, 21.
G. In the confounding of all his implacable ene-
mies. The man of sin is to be consumed by the
breath of Christ's month, t. e. the preaching of the
gospel, 2 Thcss. ii. 8. When the everlasting gospel
is preached, Rev. xiv. 6. presently Babylon is fallen,
is fallen, v. 8. This is for the honour of the law ;
when the walls of Jericho are thrown down with the
sound of rams' horns, and the Midianites defeated
with lamps and earthen pitchers. This God will do :
the law shall be honoured with the victory, over all
those that fight against it and oppose it ; it will be
a burthensome stone, as the ark to the Philistines.
7. In the comforting of all the Lord's people under
their greatest trials. The law of Christ has been,
and will be, greatly honoured by these experiences
of the saints, Ps. cxix. 64, 92. This has borne them
up under great sufferings, has been their stay, their
cordial, their song, and it will be so more and more.
God will magnify the law, by bringing his people
to rest themselves upon that, to seek their comforts
and hopes from the Scriptures.
8. In the concurrence of all events to the fulfilling
of the Scriptore, especially the prophecies and pro-
1202
FAST SERMONS.
mises that relate to the state of the church in the
latter days. This will be to the honour of the Scrip-
tares, that no word there shall fall to the ground.
Providence is the transcript of the word ; as we have
heard, so have we seen, Ps. xlviii. 8. God will
make good every word that he has spoken, he will
be known by his name Jehovah. David has it often,
Ps. cxix. According to thy word. All that God
does is that the Scriptures may be fulfilled.
Use 1. If this be so, that God will magnify the
law and make it honourable, then what are we to
think Willi become of those that vilify the law, and
make it contemptible ?
(1.) In doctrine : as the papists, that set up an-
other guide, another rule, in opposition to it They
vilify the law by making its authority to depend
upon the authority of the church, without which,
they will tell you, they regard it no more that iEsop's
fables. They set up human traditions to be received
with equal veneration. The very soul of popery con-
sists in a vilifying of the Scriptures.
(2.) In practice. Those careless and profane per-
sons, by whom the great things of the law are count-
ed as a strange thing, that slight their Bibles, de-
spise the commandment of the Lord. The language
of every wilful sin is against the law, 2 Sam. xii. 9.
They who speak contemptuously of prayer. Job xxi.
14, 16. and of the Uble of the Lord, Mai. i. 12—14.
despise his word. The world is full of atheism.
Religion is made a matter of ridicule, and the pro-
fessors of it are trampled upon with the greatest scorn,
Lam. iv. 2. Those that do thus you sec are walking
contrary to God, Lev. xxvi. 21. fighting against
God, Acts V. 39. You may read what they are doing,
Ps. ii. I — 3. and you may see there what will bo-
come of them.
They will be defeated. It is a vain thing, v. 1. God
shall laugh at them, v. 4. It is to no purpose to
vilify that which God will magnify, for sooner or
later God will bring all the world lobe of his mind.
The truth is great, and it will prevail.
They will be destroyed if they continue in it. He
will speak to them in wrath, v. 5. The attempt will
be to their own ruin. They shall be lightly esteemed,
1 Sam. ii. 30. They shall have their faces filled
with everlasting shame and contempt, Dan. xii. 2.
2 Thess. ii. 10—12.
2. If this be so, it speaks comfort and encourage-
ment in referenee to public affairs. This is good
news to all the Lord's people, that'God will magnify
the law. Let us believe this word,
(1.) When we are grieved at the abounding of sin,
and the great contempt of God's law. All that love
the law cannot but be so, Ps. cxix. 53, 136, 158. It
is comfortable to think, that for all this God will
magnify it, whether you and I live to see it or no.
I do not doubt but the Scriptures will be more in
credit than they now are ; and then the wickedness
of the wicked will oome to an end. Those tbat sid^
with the law are certainly on that side that will pr^
vail at last, in spite of all opposition. Who sbafi
live when God doth this ?
(2.) When we are perplexed with dark and intri-
cate providences, wheels within wheels, sometima
moving backward, we know not what to make of
things, and are perfectly at a loss what God is about
to do with us. Let this comfort us, that all these
events are tending towards the magnifying of tbt
law. The Scripture is in a course of falfilment, the
kingdom of Christ is in its establishment, and bis
conquests in their progress. Rev. vi. 2. Wliea the
mystery of God shall be finished, we shall see an
agreement between the providence and tbe pro-
phecy: see Rev. x. 7. The remembrance of tbe se-
curity of the church of God, may comfort his people
while reflecting upon the power and malice of tbeir
foes, Isa. xiv. 32.
(3.) When our expectations are disappointed, as to
temporal deliverances, we may be satisfied tbat God
will magnify the law and make that bonoarable ;
and then it is no matter what becomes of as, though
we be trampled upon, and be as nothing ; see Isa.
XXX. 20, 21. The glory of God, and tbe honour of
his law, shoulc^ be preferred before any other con-
cern whatsoever : see Zeph. iii, 12, 13. God Is mas:-
nifying the law by this ; teaching us to magnify that
more, and other guides and confidences less. God
will be sanctified in those that are about him.
3. Let us endeavour as far as we can to magnify
the law, and to make it honourable ; let us concur
with God in this good design.
(1.) Put a high esteem upon the law of God.
Place it among your chief privileges. Esteem it
more than riches, Ps. cxix. 72. than pleasure, Ps.
xix. 10. than necessary food, Job xxiii. 12. Boy
the truth ; part with any thing for it. King Edward
VI. would not tread upon a Bible. Know whose law
it is, and what kind of law, Rom. vii. 12, 14. Do
not think meanly of the Scripture, or of any part
of it.
(2.) Attend to the reading and hearing of it, with
all reverence and readiness of mind. Look upon
the Scripture as no ordinary book ; receive it as tlie
word of God, 1 Thess. ii. 13. Acts x. 34. What
saith my Lord unto his servant? Speak, for thy ser-
vant hears. Make it to appear that you do indeed
magnify the law ; not sleeping, gazing, or whispering
while it is preached. See how reverently the law
was to be received, Exod. xix. 10, 12.
(3.) Let the law of God have a place in you, the
innermost and the uppermost place. The greatest
honour you can do the law, is to let it dwell in you
richly. Col. iii. 16. Get it written in your hearts.
Set it as a seal there. Hide it there, Ps. cxix. 1 1.
in your understandings, memories, and affectioDS.
Love it dearly ; meditate in it, Ps. i. 3.
FAST SERMONS.
1263
:.) Let all your words and actions be kept in a
$tant coDformitj to the law of God. Be ruled
t in every thing. Let the law of God command
r thoughts, year tongues, your time, and your
te. Make it your coansellor, and your com-
ider.
k) Do what you can to advance the credit of the
with others. Aim at this in your respective
tes in your families, and among your neigh-
rs. Take all occasions to speak in honour of the
iptures. Bear your testimony against sin, and
serious godliness. Lead others to love the law
;od.
>.) Since we can do but little towards the magni-
g the law, let us be earnest with God in prayer,
: he will do it himself. It is the scope of the first
c petitions of the Lord's prayer. He can make
law honourable, and he will do it. Father, glo-
tby name, is an answered prayer, John xii. 28.
SERMON in.
Preached June 10, 1702, on occasion of the Public
t upon the declaration of war against France and
rin.]
Jeremiah xiv. 7.
sord, though our iniquities testify against us, do thou
it for thy name's sahe-
B prophet is here praying for those against whom
prophesied, and yet not guilty of any inconsist-
y with himself. As God's messenger he prophe-
1 against them, but as their friend he interceded
them. Thus God himself reveals his wrath
inst all ungodliness and unrighteousness of men,
I yet has no pleasure in the death of sinners.
1 had told him before, it was to no purpose to
y for them, ch, vii. 16 ; xi. 14. The decree was
le forth . And yet he does pray for them ; not in dis-
dience to God, for that, though expressed as a
hibition, was only intended to show the deplora-
Qess of their case ; that they by their sins had
h forfeited their interest in his prayers, and did
^wise defeat the success of them. But Moses in-
iedcd for Israel, even after God had said Let me
1^ Exod. xxxii. 10, 11. The case of a people is
y sad, when the prayers of God's prophets for
m are restrained. But as he continued to pro-
'Sy to them, who would not hear him speaking
01 God to them, so he continued to pray for them,
0 by their sins hindered the success of his speak-
: to God for them. Thus he made good two of his
>ca!s which he had occasion afterwards to make ;
'S eh. xvii. 16. Neither have I desired the woful
f ; the other, ch, xviii. 20. / stood before thee to
speah good for them. This prayer has reference to a
double distress, which the people were now in ; two ot
God's sore judgments were with them.
1. They were engaged in a war with a potent
enemy, so that abroad in the field Che sword devoured,
v^ 18.
2. They were threatened with famine, v. 1. God
had withheld the rain from them. With this also
God "has threatened us; but his remembering mercy
in the midst of wrath in this matter, is an encourage-
ment to us to hope that, in the other, he will not deal
with us as our sins have deserved. In the midst of
the melancholy description of the judgment, he thus
turns to God : and well it is for us that we have a
God to go to in every exigence. In the text here is,
1. A penitent confession of sin, Our iniquities tes-
tify against us ; t. e. they come in as undeniable evi-
dence against us, which we cannot gainsay. The
matter is plain, for our hachslidings are many and
plain. He includes the iniquities of their ancestors,
V, 20. though it be so ; intimating that this was a
thing that made against them, and that discouraged
their prayers and hopes.
2. A pleading prayer for mercy, Do thou it, even
that of which we have need ; that for which we are
waiting upon thee. Lord, do thou it for thy name*s
sake. This reaches both the designs of the appoint-
ment of this fast, which is, to humble ourselves for
our sins, and to implore God*s blessing on our arms,
Src And I would willingly speak what is apposite, not
only to the work, but to the whole work, of the day,
in its day.
I. I shall observe some things from the text,
1. For our assistance in repentance and humilia-
tion. This is the first work in our conversion to God.
and ought to be our daily work in our walking with
God. The life of a Christian ought to be a life of
repentance, as well as a life of faith ; for the best
saints, while in this world, must own themselves sin*
ners. Here is^a concise confession. Our iniquities
testify against us. The prophet puts himself into the
number, being one of them : and who can say, I have
contributed nothing to national guilt? when we
know we have all sinned.
Doctrine. True penitents see their iniquities tes-
tifying against them. Our sins are witnesses against
us.
1. They testify, for they are plain and evident;
what they say against us is not whispered in a cor-
ner, but is testified ; not found by secret search, Jer.
ii. 34. but graven upon the horns of our altars, Jer.
xvii. 1. Sin has a voice crying in God's oars, and
testifies what it has to say. Conscience, by which it
gives in its evidence, is instead of a thousand wit-
nesses ; hence we read of the testimony of con-
science.
2. They testify against us, bsb, witness against a
man in a cause. Our sins are witnesses against us
1264
FAST SERMONS.
in many cases. Sin is against us, as well as God.
Every sin in the guilt of it is Satan, an adversary
to ns. It is called in as a witness, to answer against
us, to disprove and overthrow our pleas.
(1.) If wc boast of ourselves and our own excellen-
ces, our iniquities testify against vs. They are wit-
nesses against our pride and self-conceitedness, and
disprove the high opinion we are apt to have of our-
selves, and lay us low. Conviction of sin does for
ever exclude boasting. Do we value ourselves upon
our wisdom ? Our iniquities arc evidence against us,
and prove us fools. Never let the wise man glory
in his wisdom for the world, since the wisest know
how foolishly they have done for their own souls.
Are we proud of parentage or clothes? Our sins prove
us vile in our birth, and naked to our shame. Rev.
iii. 17. This is a humbling testimony against us —
what have we to be proud of, that are convicted
lepers, and convicted rebels?
(2.) If we trust to our own righteousness, and in-
sist upon innocency as our plea, our iniquities tes-
tify against us. If we plead Not guilty, and say we
have not sinned, behold clouds of witnesses appear
against us, and confront us. Does not thy own heart
know that thou art the man ? Is not the matter of
fact plain against thee? see Jer. ii. 23, 25. Hence
sin is said to be set in order, Ps. 1. 21. as witnesses
set in order before the prisoner.
(3.) If we build our hopes for heaven upon our
privileges and performances, our iniquities testify
against us. Do we claim heaven as a debt ? Our
sins show the vanity of our claim, for they are a for-
feiture for which none of our good works can atone,
or take away. Our iniquities are as the cherubim
with the flaming sword, Hos. vii. 1. Our sins are as
a partition- wall, and keep good things from us. Do
you cry. The temple of the Lord ? What means then
our disobedience t
(4.) If we quarrel with God, as dealing unjustly
or unkindly with us in our afflictions, our iniquities
will testify against us, and vrill witness to our face,
that we deserve what is laid upon ns, and a thousand
times more. These are witnesses thtit justify God
in all that is brought upon us, and prove that he has
done right, Neh. ix. 33. If we accuse God, these
are witnesses that will answer us, and will tell ns wc
are punished less than our iniquities deserve.
Infei*enee 1. If our iniquities testify against us,
•let us then by true repentance testify against them,
and against ourselves because of them. This be-
comes us upon a fast day, to judge and condemn our-
selves ; to take shame to ourselves ; and own that
we are no more worthy to be called God's children.
2. Let us fly to Christ and the Spirit to testify for
us. Thou shalt answer. Lord, for me. The blood of
Christ speaks for us as our sins speak against us, and
it speaks better things than that of Abel : this purges
and pacifies the conscience. Christ is an advocate
against the accusations of sin, to take oflT tbe forct
of the evidence ; the Spirit is a witness for us, a wit-
ness in us.—- 1 shall observe some things*
2. For our assistance in prayer and sopolicatiofi.
Though our sins testify against us, yet we are encocH
raged and imboldened to pray, Ps. lxv.3. Tbou^
we have provoked thee to do nothing for us, but all
against us, yet do thou it ; give the mercies for which
we are waiting upon thee. We are here taught,
(1.) To refer ourselves to God in prayer ; Do thcu
it, I. e. do with us as thou thinkest fit. It is not £t
for us to prescribe to infinite wisdom and sovereignty,
but as David, Here I am, 2 Sam. xv. 25. l>o thou it,
metbinks,is like that, Isa. xlvi.4. I am he. Not, Do
thou it in this way, at this time, by this inslramcnt;
but, Do thou it: see Judg. x. 15.
(2.) To take our encouragement in prayer from
God only — For thy name'^s sake. God^s name is all
that by which he has made himself known. And wf
know him by his name, not by his nature. Wc havr
leave to plead, and this is the best plea — Not /or cur
sake.
Doctrine. In pleading with God for mercy, the
best plea is, for his name's sake. This is ui^ed not
to move God, but to encourage ourselves and one
another. This plea is insisted on, v« 21.
Do thou that which will be most for thy glory ; do
as thou seest will tend most to thy own honour ; or
Do this For thine own glory's sake. But what is
this name of God which we may insist op on ?
1 . For thy mercy's sake ; for when God woold pro-
claim his name, by that attribute he proclaimed it,
Exod. xxxiv. 6, 7. We have no merit of our own.
or our land's, to plead, but it will be for the glory of
thy mercy to save by prerogative. God's reasons of
favour are fetched from within himself, Hos. ii. 14.
2. For thy promise' sake : see v. 21. Do not hretJt
thy covenant. God has given ns his word, on which
he has caused us to hope, and as far as the promise
goes, our faith and prayer may go. This may be
pleaded as to personal and public mercies, tbe word
on which he has caused us to hope, Ps. cxix. 49. See
2 Chron. xx. 9.
3. For thy interest's sake in the world. Tbe hon-
our of his name is the great concern be has upon earth.
Do it to prevent the reproaches of the enemy, that
will reflect on thy name: see Exod. xxxii. 12. Num.
xiv. 13. Dent xxxii. 27. Joshna vii. 9. — to promote
thy kingdom, and that thou mayst be attended with
the praises of Israel.
4. For thy Son's sake. In him especially he has
made himself known, and we are to pray for his
name's sake, the sake of the Anointed, Ps. Ixxxiv. 9.
Dan. ix. 17.
II. I shall endeavour to apply the text to our
work this day, and the occasion of this solemnity,—
Though our iniquities testify against us, do thou it for
thy name's sake.
FAIST SERMONS.
1^65
Show, I. What it is we would have done. What is
it for which we come together this day ? I hope we do
not cry, as froward children, for we know not what:
^weshoald have a clear and distinct knowledge of the
mercies we ask. — Do than t<. What would we have
God to do ? We must not come to him with covetous
and ambitions prayers, nor have we any warrant to
pray that our land may be the head of a universal
monarchy, and all kings and nations be tributaries.
W^hen the Most High separated the sons of Adam,
lie designed no other universal monarchy but his
own. Nor do we come with cruel and revengeful
prayers : we do not say. Do thou make the nations
that are agasnst us fields of blood and ruinous heaps.
We wish not the misery of any part of mankind,
nor hurt to any man. But what then ?
(I.) We pray that the just rights of nations may
be vindicated and maintained. In these things our
eyes are to God as the King of nations, the God that
doth righteously. Do thou this, appear against the
bold and threatening power which transcribes the
measures of the king of Babylon, Isa. xiv. 16, 17.
The sword is drawn in Europe for the securing of
tlie ancient landmarks, and the preventing of further
encroachments ; for the enslaving of nations has a
manifest tendency to the ruin of religion and virtae.
liOrd, do this.
(2.) We pray that the suffering churches abroad
may be delivered ; for they are our brethren, that
join with us in protestations against popery, and
suffer for doing so. Lord, let not the rod lie always
upon them, nor the enemy insult for ever. Though
this be not the ground of the war, yet if God give
success, we would hope this might be one good
effect of it, and that it would strengthen the pro-
testant interest.
(3.) We pray for the peace, safety, and prosperity
of our own land. We engage in a war abroad to
prevent the bringing of it into our own borders. Do
thou it, give success to our forces abroad, and be a
guard upon our own land. This must be God's do-
ing, or it will not be done. Fleets and armies, states-
men and counsellors, generals and admirals, are
what he makes them, Ps. cxxvii. 1. Unless God
take our part, and come into the alliance, we can
expect no success.
(4.) We pray for the flourishing of true religion
and godliness among us, by the suppression of vice
and profaneness, the preservation of liberty, the
abounding of ministers, for our unity and strength,
victory over atheism, error, and all other evils.
(5.) We pray for the entail of the gospel, and the
peaceable enjoyment thereof, upon our posterity after
us. What benefit we enjoy by our predecessors con-
tracts a debt to our successors. What is committed
to us we should transmit to them, as a treasure.
Lord, do thou this ; thy mercy is from generation to
generation, let this fruit of thy mercy be so too.
4 M
This is one of the cares of the present day, — to pre-
serve the succession in the protestant line ; for we
have found the danger of a popish prince. Lord,
do thou these things, in thine own way.
Show, 2. What is our great discouragement as to
these things,— that our iniquities testify against us.
This is the great discouragement — we are a sinful
people. This is a day proper for the searching out of
the accursed thing in our camp ; the matter is plain.
(1.) We feel the effects of our iniquities; the
Lord's voice would not cry to us as it doth, if the
voice of our sins did not cry to him. God has be-
gun a controversy with us In the death of the king,
now, when the nation stood in need of the most ac-
complished martial conduct We are not healed,
not eased, not settled without fear« Our anger one
towards another is the fruit of God's anger against
us all. Sin makes the breach.
(2.) We see the evidences of our iniquities* They
are too plain to be hid, too many and gross to be hid
under the mantle of charity itself, Isa. i. 4. Jer. v.
31. Three sorts of iniquities testify against us.
[1.] The boldness of the atheists and unbelievers.
This is an iniquity that testifies against us, and goes
barefaced. Open defiance of God and religion ; the
Scriptures and sacred things ridiculed ; the troths
of God contradicted and exposed to contempt. How
many are there in our age, in our land, of the scoffers
of the latter days, 2 Pet. iii. 3. Though, thanks be
to God, wholesome provision is made for the pre-
serving of the honour of religion by some laws in
the last glorious reig^, yet who concern themselves
to punish the dishonours done to God's name, as they
do to be revenged for the indignities done to their
own names.
[2.] The debaucheries of the profane. These are
iniquities that testify against us, though the national
testimonies borne against vice, both in this and the
last reign, I would hope, lessen the guilt as national,
yet they aggravate it as popular. It is an evidence
men hate to be reformed. Drunkenness still abounds,
Isa. xxviii. 8. and still it passes for an honour, which
is the shame of men and Christians, to be mighty to
drink wine. The arts of propagating vice are im-
proved, uncleanness, swearing, sabbath-breaking:
because of these the land mourns. They shame and
threaten us.
[3.] The declinings, and divisions, and disagree-
able walkings of t^ose that profess religion. I mean
not those of any particular party ; but such as run
not with the profane to an excess of riot, even they,
are wretchedly degenerated from the pious zeal and
strictness of their predecessors. Their love wax-
eth cold, and their differences are mismanaged.
Diversity of apprehensions causeth alienation of
affections, and we do not see that disposition to
union and accommodation that we could wish ; the
breach is yet wide as the sea. The worldliness and
1266
FAST SERMONS.
pride of professors, their private feuds and quarrels,
are too apparent ; and that which aggravates these
sins is, that the light of the gospel still shines so
clearly, and we have great peace and liberty. God
has done much for us, but we have been unthankful
and ungrateful, murmuring and distrustful. And
now what may we expect ? Shall not God visit for
these things, saith the Lord? Jer. v. 29. Shall not a
camp be troubled in which there are so many Achans?
May we not expect the execution of that fearful doom,
Isa. V. 5, 6. I will tell you what I will do to my vine-
yard : I will take away the hedge thereof, and it shall
be eaten up : and break down the wall thereof, and
it shall be trodden down. And I will lay it waste :
it shall not be pruned nor digged ; but there shall
come up briers and thorns : I will also command the
clouds that they rain no rain upon it. And may we
not fear that God should swear in his wrath that we
should never enter into Canaan. I am not for pro-
pagating fears and jealousies, but repentance. Our
iniquities are the most threatening symptoms, and
give us the greatest cause to fear.
Show, 3. What encouragement we have as to these
things,— /or thy name's sake. If any thing be done to
purpose, for our land, it must be the Lord's doing.
The queen has declared that she puts her trust in
Almighty God for success ; and that way we must
look. It is not the strength of our navy, the extent
of our alliances, the prudence of our statesmen, or
the valour of our generals, upon which we can de-
pend. An arm of flesh is but a broken reed. We
relied much upon the king, while we had him to fight
our battles, and God would show us our folly in
thinking all bound up in the life of a man. We hope
God will do it, at least do tomething for us, grant us
some deliverance, 2 Chron. xii. 7. that he will not
abandon qs quite to ruin, /or his name's sake.
(I.) Because it will be an opportunity of magni-
fying himself, and his own wisdom, power, and good-
ness. When proud tyrants, that have been the terror
of the mighty, are humbled and brought down, and
the poor raised out of the dust ; when great things
are brought to pass by unlikely instruments, God is
the more glorified. When the earth helps the woman,
and the sons of the alien become ploughmen and vine-
dressers to the church, as is promised, Isa. Ixi. 5.
this is much for the glory of God's name.
(2.) Because the concerns of his gospel and king-
dom among men, are so nearly interested in our af-
fairs. We may plead for his name's sake, for we
have the true religion o» our side, and our share of
the war is very much upon the score of religion. It
is to support popery that the Prince of Wales is
set up ; it is to support the protestant religion that
the succession is settled as it is : and this is a thing
in which God's glory is concerned, as well as our
comfort. We may plead as Isa. Ixtii. 19. and 2
Chron. xiii. 6, 9, &c. It will be for the honour of
God's name, if religion flourish at home and cxtos
abroad ; if the bulwarks of it be fortified, and tk
entail of it corroborated. But will it be for God «
glory, that Satan's seat should again be ereetd
there where Christ has had his tbrooe ? We but
be sure that God will glorify his own nanc. Job
xii. 28. will be true to his own honoary and not giic
his glory to another.
(3.) Because God has done greaU things for m,
and we may take encouragement from bis worb.
which are a part of his name, Ps. Ixtlw. 1. God dM
for his own name's sake bring about tbe Revolatioa:
keep our head above water through the last vir,
and ended it not to our disadvantage. The Lord
has now of late done great things for as in tbe begis-
ning of this reign. Our land is still peaceable s;
home, and considerable abroad. Oar liberties cod-
tinued, and many other benefits yet with oa.
(4.) Because we call upon bis name. Thoogh «e
cannot say. Do it for our prayer's sake, yet we oav
say. Do it for tliat name's sake which we call np@
in our prayers and praises. God manifestly garr
answer to the prayers of the last fast day, in the una-
nimoos resolves of the parliament for the poblir
good, and the preventing of the heats that were feai-
ed, and the guiding of the counsels upon the dead
of the king.
Show, 4. What is our duty upon the whole matter.
Now we have prayed that God will </o f>, what mast
we do?
(1.) Let us be daily earnest with (vod in prayc.
for the peace of our English Jerusalem, and tbc
prosperity of our brethren abroad. Would yon ap-
prove yourselves true friends to the queen and naticis,
preserve and improve your interest at the throne of
grace. Cry day and night, Luke xviii. 7«
(2.) Let us patiently bear the inconveniences of
the war we are engaged in. It is a calamity, bet
much less than we have deserved, and necessary tc
prevent a greater calamity. Better be taxed tbas
plundered by the sword of war, or our estates con-
fiscated by the sword of persecution. — It is a hinder-
ance to trade; those that have effects at sea, faar?
now more need than ever to live by faith, that Urn
may bear losses vrith an even mind, and laj up trea-
sure above.
(3.) Let us every one take heed of sin, and reform
our own hearts, lives, and families. It is but a mock
fast, if it be not like Nineveh's, Jonah iii. & \ot
we have special dependence upon God, we should
take special care to please him. Dent xxiii. 9. Keep
from sin, which is God's enemy.
(4.) Let us prepare for troubles, and get ready fi>r
the worst. What God may yet do with ns we knov
not ; he can secure his own name, and yet niaie
us a desolation, Hcb. xi. 17.
(5.) Let us encourage ourselves and one aoothfr
in God, when we hear evil tidings.
FAST SERMONS.
1267
SERMON IV.
[ Preached May 26/A, 1703, on occasion of the Na-
mat Fast^ for success in the war with France and
Mark xiii. 7.
nd when ye shall hear ofwars^ and rumours of wars,
be ye not troubled.
Y this word of Christ we are both forewarned and
(rearoied ; for what he here says to those who were
len his disciples, he says to all, v, 37. he says to
s, for oar learning.
f . We are here forewarned to expect trouble, Ye
\aU hear of wars and runuturs of wars; and it fol-
)ws, such things must needs be ; look for no other,
i not our life a warfare ?
1. This points immediately at those wars which
roQght on the final ruin and overthrow of the
ewish church and nation. The struggles that were
etween the conquerors and the conquered. The
ews resolute in their resistance, and the Romans
1 their conquests. This occasioned many bloody
attles, and a long war for several years. Josephus's
listory of the Wars of the Jews largely relates the
jlfilling of these prophecies. Never was there such
desolation. At the same time the Romans were
t war with other nations.
2. It looks further, and is intended as an intima-
on to us all, and to all Christians, to count upon
rouble in this world ; particularly to expect that in
very age, more or less, there will be wars and ru-
tours of wars: see v. 8. nation risiny against nation.
When ye hear wars, (so the word is,) when ye
ear war at home, the noise of it, for war in a country
lakes a noise ; never more than since the invention
f guns, the most noisy way of fighting ; yet of old
iiey complained of the noise of war, Nahum iii. 2.
!xod. xxxii. 17, 18. Some alive have heard much
f this noise in our own land ; not nation against
ation, but neighbour against neighbour. Bntbless-
d be God, it is not our case at this day ; we hear
ot the noise of foreign invasion or domestic insur-
(^ctioQs.
When yp .hear the rumours of wars, the reports or
idings of wars. We commonly call uncertain re-
orts rumours, and in time of war we often hear
uch, but the original word signifies intelligences,
bat of which we hear.
Doctrine. That though it be very sad, yet it is
ot at all strange in this world, to hear of wars and
amours of wars. There are three sorts of wars :
1. Law-wars among neighbours and relations, bad
noagh, and very common, through too much love of
be worid, and too little of our brother. While there
s so much folly and covetousness, so much envy
md malice, among neighbours, no marvel if there
4 m2
be strife. There are few of the spirit of Abram,
Gen. xiii. 8. We hear much of these contests ; would
to God we heard less ! for tiiere is utterly a fault
among men, 1 Cor. vi. 7.
2. Book-wars among scholars and Christians.
Different sentiments maintained by each side with
great heat, too often greater than the ' occasion de-
mands. We must not by these be shaken in mind.
Such things must be. They are needful sometimes
in defence of plain truths, and for the discovery of
doubtful and controverted ones.
3. Sword-wars among nations and public interests:
of these the text speaks. The first war we read of
was, Gen. xiv. though probably Nimrod the mighty
hunter was a soldier. As to these, we have reason
upon some accounts to think it strange. Whence is
it that so much mischief should be done in the world
by wars ? considering,
(1.) What principles there are in the nature of
man. Is there not such a thing as humanity ? One
•would wonder that ever the wit of man should be
employed to invent instruments of cruelty and
death ; that men should be so prodigal of their
own blood, and so covetous of the blood of their bre-
thren. Man is not bom for war, but naked and un-
armed ; not fierce, as birds and beasts of prey.
(2.) What promises there are in the word of God.
It seems hard to reconcile this text with Isa. ii. 4.
and with Isa. xi. 6, &c. The Jews object it. Christ
himself has said otherwise, Luke xii. 51. and in the
text. How shall we reconcile these two? I reply.
Those promises are in part fulfilled already.
Christ was bom at a time of general peace. The
gospel has prevailed much to the civilizing of the
nations, and as far as it is received, it disposes men
to peace. The primitive Christians were of a peace-
able disposition.
They will have a more full accomplishment in the
latter days. Though contrary events come between,
that word shall not fall to the ground.
Yet the commonness of war in every age takes off*
the strangeness of it. It is what we must expect in
our day. A few years ago we had peace proclaimed,
but war again quickly ; and that crown which was
then the mediator of the peace, was first itself engag-
ed in another war. What do we hear of at this day so
much as of wars ? Several countries are the seats of
war ; cities are besieged and fields overspread with
armies. Now this we are not to think strange.
Because men are so provoking to God, and he
does thus in a way of righteous judgment punish
them for their sins. It is the sword of the Lord
bathed in heaven, that lays waste on earth, Isa.
xxxiv. 6. War is one of God's sore judgments,
with which he corrects the people of his wrath,
Ezek. xiv. 17, 21. Sometimes God thus makes
wicked men a scourge one to another, as Nebuchad-
nezzar was to the nations. Sometimes a scourge to
126S
FAST SERMONS.
his oii»n people, Isa. x. 6. It is sin that draws the
sword, removes the defence, and sheds blood. The
Lord has given the sword a charge, Jer. xlvii. 6, 7.
Ezek. V. 2. But let us not judge uncharitaiily of
those nations that are the seat of war, as if we were
better than tliey : are there not with us, even with
us, sins ?
Because men are so provoking one to another, and
they do thus give way to their own lusts, James iv.
1, 2. No war carried on but there is certainly a
great deal of sin on both sides, as 2 Ghron. xxviii. 9.
But as to the cause of war,
1. Sometimes men's lusts on both sides begin the war,
and where there may be a right and colour of reason
on both sides, yet not such as on either to justify the
taking up of arms, and while there are such follies
set in great dignity, Eccl. x. 6. no marvel if we hear
much of wars; punctilios of honour, inconsiderable
branches of right, to which lives and countries are
sacrificed by jealous princes ; the mouth justly open-
ed to denounce war, but the ear unjustly deaf to
the proposals of peace.
2. Where the war on the one side is just and ne-
cessary, it is men's lusts on the other side that make
it so. And if we see it, we need not marvel at the
matter. Here is the original of war and bloodshed.
(1.) Men's pride and ambition sometimes make a
war just and necessary. By pride comes contention,
Prov. xiii. 10. He that said, I will be like the Most
High, was the man that made the earth to trem-
ble, Isa. xiv. 13, 16. Proud and haughty men, that
aim at a universal monarchy, that will set up and de-
pose at their pleasure, entail war upon the nations.
Every sheaf must bow to theirs ; either bend or break.
Did men know themselves to be but men, they
would not think themselves gods, and prove them-
selves beasts.
(2.) Men's covetonsness and injustice sometimes
make a war just and necessary. It is not strange to
hear of wars, when there are those that would be
placed alone in the midst of the earth, Isa. v. 8.
and would command the territories and treasures of
all their neighbours. This is a provocation not to
beJi>orne : see Hab. ii. 6 — 8. 1 Kings xx. 3, &c. The
injured rights of nations must be asserted, &c.
(3.) Men's treachery sometimes makes war. No
marvel we hear of wars, when all men are liars, and
no confidence is to be put in them. When the public
faith of princes and nations is pawned in vain, and
the most Sacred cords broken, like Samson's bands,
only because a man thinks himself a Samson for
strength. This is one thing that justifies our national
engagement at this day. War is an appeal to God's
providence against those who would not stand to an
appeal to his ordinance, see Ezek. xvii. 18, 19. It is
a quarrel God will avenge.
(4.) Oppression and persecution sometimes make
war just. In this case sometimes the law of nations
comes in for a timely and seasonable relief, as in ogt
own land in the late happy revolution, on the fooiH
dation of which the present government stands, in
which we are so happy. However, in the last ex-
tremity the very law of nature helps, as in the case
of our brethren in France, the province of Langae-
doc, last and least enslaved. However, if Nebacbad-
uezzar be driven from among men, must oiea be a
prey to him? Christianity teaches patient suffering,
but the God of grace is the God of nature. Since the
empire became Christian, perhaps the case is altered.
The infraction of civil edicts is a disease which may
be remedied by a method of cure of the same nature.
We know what oppression does, Eccl. vii . 7. Thank
God that we are not in their temptation, and pray to
God that we never may, lest the remedy be worse
than the disease.
II. We are here forearmed against the troable we
are bid to expect.
When you are yourselves disturbed with the
alarms of war, he not troubled, i. e. be not inordi-
nately dejected and cast down, be not terrified,
whatever happens ; keep trouble from your heart,
John xiv, 1. if war come to your door. — When
you hear of war abroad, hear of war proclaimed,
hear of war pushed on, hear of the direful effects of
war, hear of sieges and battles, marches and counter-
marches, famine and plunder, cities burnt, and
countries laid waste ; in the midst of all, be not ye
troubled. It is both for caution and comfort. Yoa
need not be troubled, therefore give not way to it.
Doctrine. That the faithful disciples of Jesus
Christ ought not to be inordinately troubled, when
there are wars and rumours of wars.
1. As for others, they have reason to be troubled.
Those that are not the disciples of Jesus Christ, and
are not interested in his merit and grace, have cause
for trouble when God's judgments are abroad: see
Isa. xxxiii. 14. Terrors belong to them, and as for
comforts, they have no part nor lot in the matter,
see Luke xxi. 25, 26. Those that have the most
cause to be troubled commonly put trouble furthest
from them. Have not they reason to be troubled
that lie under the guilt of all their sins, and the
wrath and curse of an angry God, to whom the
sword is like that flaming sword. Gen. iii. 24. As
men are, so God's judgments are to them, I Cor. iii.
12, 13. To such these are indeed but the beginning
of sorrows.
2. There is cause for the disciples of Christ them-
selves, upon some accounts, and in some degree, to
be troubled. Christ would not have his followers to
be without feeling. God calls to mourning at such
a time. This is a doctrine that needs explication
and limitation. When you hear of wars be ye trou-
bled after a godly sort. There is a threefold tronlU
commendable :
(I.) Sympathy with the sufferers. Even the guilty
PAST SERMONS.
1269
de partake of the same nature. Much more should
e sympathize with the innocent countries that are
e seat of war, and the righteous undertakers of a
St and honourable cause. Feel for their griefs that
; exposed to spoil, and hear the voice of the op-
essor, and that have their lives jeoparded in the
gh places of the field. Think of the sufferings of
isoners, and the alarms of besieged cities ; — these
ifferers are our bone and our flesh.
(2.) Sorrow for sin. It is sin that makes all the
ischief. Mourn for the sin that is the cause of the
ar, and the sin that is the effect of it. How is God
ishonoured ! how are arts of sin taught and propa-
ited ! It should trouble us to think of the wicked-
3ss of the wicked ; it is a thing for which horror
lould take hold on us, Ps. cxix. 53.
(3.) Solicitude for the ark of God. For this our
sarts should tremble, lest religion in its various in-
irests suffer damage ; lest the protestant religion
d weakened, and antichristian powers be strength-
3ed. We should be concerned, as EH was, 1 Sam.
\ 13. The desolations of the sanctuary should
ouble us more than the desolations of the earth :
lis is a holy fear.
3. Christians ought not to be inordinately troubled,
^hen ye hear this, be not troubled, t. e.
(1.) Be not disquieted, but make the best of it. It
I not our wisdom to aggravate to ourselves the causes
f trouble, nor to make them worse than they are.
>ur Saviour has here told us, such things must be ;
lere is no remedy. God is doing his own work in
II events. Thus it was before we were born, Eccl.
ii. 10. and so it will be. Let us not magnify the
vents of our own time, as if there never were the
ke ; there is nothing new under the sun. The his-
)rics of former times make our own less formidable.
(2.) Be not affrighted, but hope the best from it.
V^hen we hear the rumours of war, we must not be
f doubtful mind ; not as Ahaz, Isa. vii. 2 ; viii. 11,
2. We mu.st not give up all for lost upon every
isaster and disappointment. When rumours of
f'ars are abroad, we have great need to watch against
tie prevailing fear of evil tidings, and to keep the
eart fixed. Courage is an excellent virtue in time
f war, and needful at home as well as abroad. Make
lot your brethren's heart to fail as your heart, Deut
kX. i3.
(3.) Be not amazed, but prepare for worse after it.
rhere seems to be this also intended in the caution ;
ompare v. 8. these are the beginnings of sorrows. Be
tot troubled for this, but rather arm yourselves with
christian courage and patience against the assault
)f the next trouble. Weep not for this, but get ready
or the next, Luke xxiii. 28, 29. Faint not in these
esser conflicts, for then what will you do when
y^reater come : see Jer. xii. 5. Several considerations
vill be of use to keep trouble from the heart of good
Christians, when we hear of wars.
[I.] The righteous God sits in the throne judging
right, therefore be not troubled. War is an appeal to
him, and he will determine those appeals injustice,
and execute the determinations by an overruling
power, Ps. ix. 7, 8 ; xcvii. 1 ; xcviii. 0. God is
King of nations, and presides in the affairs of nations.
He has not only a negative voice, but a guiding hand,
in councils of war, and treaties of peace. Men
talk of the fortune of war, but it isnot a blind fortune,
the issue is determined by a wise God. If it be
doubtful to us on which side the right lies, it is not
so to God. Leave it to him, therefore, to govern the
world.
[2.] The church is built upon a rock, and the gates
of hell shall not prevail against it, therefore be not
troubled. We must be concerned for the church,
but we have this to comfort us, God has espoused the
cause of his church, and will plead it with jealousy.
Whatever revolutions there are in the nations, God
will secure the interests of his own church and
people. Matt. xvi. 18. The Lord has founded Sion,
Isa. xiv. 32. jChrist will have a church, a kingdom
in the world in spite of all the oppositions of the
powers of darkness. The protestant cause is the
cause of God, and shall arise, though it be small.
[3.] Christ is his people's peace, therefore be nqt
troubled. This may comfort us in reference to others
that are in the midst of these wars. The remnant of
those that fear God, find rest in Christ, even in
troublous times : sec Micah v. 5. John xvi. 33. If
trouble should ever come within our own border,
here is our Noah, here is our ark, this same shall
comfort us. In him we have peace with God, Rom.
T. 1. — all clear and calm between us and heaven ;
peace in our own bosoms ; all sedate and quiet there,
no rumours of wars.
[4.] The name of the Lord is a strong tower, there-
fore be not troubled. Into this citadel the vanquished
may retire and find shelter, and a refuge that they
cannot be beaten out of, Prov. xviii. 10. This is a
strong hold, inaccessible, insuperable, and which
cannot be taken. The power and providence of
God are fortificatidns which cannot be scaled, nor
battered, nor undermined. What need good people
fear ? Ps. xlvi. 1, 2. they have always a God to whom
they may go.
[5.] Men are God's hand, therefore be not troubled,
God is doing their own work by them all this while,
and they are accomplishing his purpose, though they
mean not so, Isa. x. 5, 7, 15. Ps. xvii. 13, 14. They
are not only restrained by his hand, that they can
do no more than he will suffer them, but they are
used by his hand to do what he appoints them, what
his hand and his counsel determined before to b^
done, Ps. Ixxvi. 10. Isa. li. 13.
[6.] There will come a reckoning day, when all
these things shall be reviewed ; therefore be not trou-
bled. The seeming disorders of providence shall all
1270
FAST SERMONS.
be corrected at that day, when God will come and
make inquisition for bloody from the blood of right-
eous Abel. Innocent blood shed by the sword of
war, as well as by the sword of pretended justice,
shall be required. Behold, the Judge standeth be-
fore the door, and the mighty men shall shortly stand
at his bar, Isa. xxvi. 21. Rev. vi: 10.
[7.] The wars of the nations perhaps may end in
the peace of the church. God can bring light out of
darkness, and meat out of the eater. The greatest
perplexities of the children of men may introduce
the joys of the people of God : see Luke xxi. 28.
Heb. xii. 2. compare Rev. xiv. 20. with xv. 3. and
see chap. xix. 17, IB. Glorious times we hope are
reserved for the church.
[8.] However, we are sure in heaven there are no
wars nor rumours of wars, therefore he not troubled.
All will be well there. Make that world sure, seek
mansions in a heavenly Father^s house, and that
will keep trouble from the heart At such li@d,
blessed are the dead, that die in tbe Lord, Er
xiv. 13.
To conclude: 1. Let us thankfalljr own Goi<
great goodness to us in this nation — ^that we ksn
peace at home, a happy government, peaceable k-
bitations, a defence on our glory, Isa. xxxiii. 20.
2. Let us not complain of the inconTcniences tliai
attend our being interested in the present war; tk
expense of it, or the abridging and exposing of oa
trade and property.
3. Let rumours of wars drive as to our kzet*.
Pray, pray, and do not prophesy. Spread the mxOa
before God, and you may greatly help the caiue h
your supplications.
4. Patiently wait the issue with a hamble ssb-
mission to the will of God. Do not limit him, vx
prescribe to him. Let him do his own work is ha
own way and time.
A FUNERAL SERMON
PREACHED AT HACKNEY, JULY I 1th. 1714,
ON OCCASION OF THE MUCH-LAMENTED
DEATH OF THE REVEREND MATTHEW HENRY,
LATE MINISTER OF THE GOSPEL THERE.
BY W. TONG.
John xiii. 36. latter part.
Whither I go thou canst not follow me now ; hU
thou thalt follow me afterwards.
These words are tbe answer our Lord and Savioar
gave to a hasty question proposed by the apostle
Peter, Lord^ whither goest thou ? The occasion of
that question was a dark saying that par Saviour
dropt, ver. 33. Little children, yet a little while I
am with you : ye shall seeh me ; and, as I said to the
Jews^ Whither I go ye cannot come, so now I say
to you.
This affectionate disciple was so struck with that
expression, that he seems not so much to mind what
oar Saviour added, that they should love one another
as he had loved them all; but, as one whose heart was
full, and could hold no longer, he breaks in abruptly
upon his Master with this inquiry. Lord, whither
goest thou?
Our Saviour thought fit to give a gentle check to
the forward temper of his disciple, by answering as
in the text. Whither I go thou canst not follow me
now, but thou shalt follow me afterwards. Yet this
did but raise his zeal the higher, and produced that
warm expostulation, Lord^ why cannot I follow thee f
I will lay down my life for thy sake. Our blessed
Lord, who knew Peter better than he knew himself,
saw so much spiritual pride and self-sufliciency in
that resolution, that he thought fit to take him down,
and tell him of his approaching scandalous fall,
V. 38.
In the temper and language of this disciple there
was a remarkable mixture of good and evil, grace
and corruption, much love to Christ, and too much
confidence in himself; and in the rc^ly that Christ
makes to him in the words of the text, there is a
wise mixture of reproof and encouragement suited
to Peter's case.
1. Our Saviour checks the apostle's cariosity and
self-confidence. Whither I go thou canst not follow
me now. I am going to the cross, and thence to the
crown and kingdom ; but though thou hast been so
long in my family, heard my doctrine, seen my mi-
racles, and conversed so freely with me, thou canst
not yet follow me ; thy work is not yet done, thy
soul is not yet ready, thou art not fully prepared for
death and heaven.
2. He encourages the hope of his disciple, and his
honest zeal ; *' But thou shalt follow me afterwards.
Thou canst not follow me now, and therefore thou
must be content to be left behind in this evil world ;
but my grace shall be working in thee and by thee,
and thou shalt in due time be made ready to follow
me both to the cross and to the kingdom. Thou
shalt not be lost, though thou be left behind ; thou
shalt follow me afterwards.**
I cannot but observe something in the countenance
of this great assembly, that tells me it is expected
I should take some particular notice, as others of my
brethren have done before, of the surprising, la-
mented, long to be lamented, death of the late ex-
cellent pastor of this church.
And indeed it is upon that account that I have
fixed my thoughts upon this text, these words of
Christ to Peter, Whither I go thou canst not follow
me now ; but thou shalt follow me afterwards. I be-
lieve I am not the only person here who feels in
himself a secret regret, that so dear, so faithful, so
every way desirable, a friend has got the start of
me, is gone to heaven before me, and left me behind
him in this valley of sin and tears ; but when my
1272
A SERMON ON THE DEATM
heart is masing apon this unexpected parting, and
wishing I had been so happy as to have gone to
heaven with him, he seems to me to look back upon
me, and bid me, for a while, farewell, in these words
of the text, Whither I go thou canst not follow me
now ; hut thou shalt follow me afterwards.
I hope I shall not be thought to presume too far,
in accommodating these words of our blessed Lord
to an}' mere man. I intend not hereby to compare
the servant to his Lord, so as to set him upon a level
with him, either in the excellency of his person, or
the nature of his death ; in both these respects I know
and believe our Saviour was alone, and of the people
there was none with him. Nor do I intend to compare
myself to this blessed disciple, unless it be in those
things in which he was least like himself. But cer-
tainly, conformity to Christ is every Christian's
duty and honour ; and where we see this conformity
wrought up to a very eminent degree, our love to
Christ will oblige us to esteem such persons the ex-
cellent of the earth, precious both in life and death ;
and we hope we may, without offending God, wish
that we might have our lot with them living and
dying.
That man must be worse than Balaam, who does
not desire to die the death of the righteous, and that
his latter end may be lihe his. Numb, xxiii. 10. Good
men will be ready to carry their desires further, not
only to die like the righteous, but, if it were the will
of God, to die with them ; especially with those of
them, to whom their souls have' been long united by
the sweet and sacred bonds of an intimate and reli-
gions friendship : having been lovely and pleasant in
their lives, they would have thought it a favourable
providence, if in death they had not been divided, 2
Sam. i. 23.
When Christ told his disciples that his beloved
friend Lazarus was dead, Thomas was so affected
with it, that he made a sudden motion to the rest of
the disciples, Let us also go, that we may die with
him, John xi. 16. You will find that affectionate
proposal so excellently opened and applied by the
late Reverend Mr. How, in his funeral sermon for
Dr. Bates, that I cannot but recommend it earnestly
to your review on this occasion. I have not the least
doubt but that extraordinary person was able to
speak the words of Thomas from his very heart at
that time, though with a due subjection to the Father
of spirits. I am confirmed in this persuasion, by
what I myself had the opportunity to observe for
some years together, of those stedfast hopes and
holy desires with which he waited for his great
change. And I very well remember what I have
beard from an eminent, wealthy, and religious citi-
zen, (alderman Rodbert,) in whose house that vene-
rable person Mr. Richard Fairclough died, that
when Mr. How visited him on his death-bed, and
they discoursed together in a very affectionate man-
ner upon the glory of heaven, Mr. How familiarh
said to him, ^' To this glory you are hastening ; be
why will yon not take me along with jou f*' AM
then answered himself, " But we must, with good
old Simeon, have leave to die from him who i^ tk
Lord of life."
I could mention some other sacb iostanees.
which, how much soever they may be derided bj
men of defiled consciences and earthly niii^
plainly show there is something in the temper « a
serious, godly person, that suggests soch desires sod
wishes as these, when he sees his dear companiiss
in the kingdom and patience of Jcsas Christ gois;
to heaven before him. What do I do loitering sd4
lingering here ? why could I not have gone aloa;
with them?
What I shall offer to your thoughts upon this af-
fecting and important subject, will be ander these
two general heads :
I. To consider, what it is that makes it so de-
sirable to go along with our godly friends into liie
other world. And,
II. What reason we have to be quiet and patient
in continuing here a while longer, even when osr
best friends are gone before us.
I. What is it that makes it so desirable to p
along with our faithful godly friends into aootber
world ?
If a man would give his affectionate thoogbu
their full scope, many things might be mentioned hj
this purpose ; but I shall confine myself to these
three :
1 . Had we gone along with such deceased friends
we should now have been delivered with them Crea
the evils of this world, which they have lefL
2. We should have been now pot into possessita
with them of the blessedness of that world to which
they are gone.
3. The sorrow of parting by this means wooM
have been prevented.
1. Could we have gone along with our godly de-
ceased friends, we should now have been detivered.
as they are, from the many evils of this worid, wbiei
they have left.
The present world is an evil worlSl, God freqaenilT
tells us so in his word, the faithful servants of God
find it so, and even the men of this world themsehes.
when they come to leave it, confess it is so, thoo^b
they would not believe it before.
It is so evil a world, that our blessed Lord was re-
solved he would deliver his people out of it at any
rate; and, rather than fail, he would give bis lifif,
he would give himself, to accomplish the great de>
sign ; and God the Father approved of the resolo-
tion, as worthy of the wisdom and grace of Christ
and exactly correspondent to his own mind and frill:
Who gave himself for us, that he might deliver us frm
the present evil worlds (or out of this present eifl
OF MR. MATTHEW HENRY.
1273
w^orld,) according to the will of God and our Father,
Gal. i. 4.
The evils of this present world are innumerable,
but the chief of them may be reduced to these three
beads ; sin, aiSiction, and the danger we are in of
miscarrying for ever.
(1.) Sin : this indeed is the greatest evil, and the
procuring cause of all the rest ; and it is no small
bartben to those whose hearts are tender and upright
with God.
Tbey are grieved to see so much sin committed in
the world, their righteous souls are vexed at the
liltbj conversation of those among whom they live ;
the bare-faced* atheism and infidelity of some, the
^ross and scandalous profaneness and immoralities
of others, are a trouble and a terror to them. To see
the glorious gracious God so much dishonoured and
provoked, to see precious souls in such numbers so
desperately destroying themselves, good men have
much ado to bear the beholding of it with their eyes,
it makes them weary of the world ; they think them-
selves unhappy thus to dwell in Mesech, and to
sojourn in the tents of Kedar, Ps. cxx. 5.
They are grieved yet more to see so much sin in
their own families, among their near relations ; and
how few are there who have not this cause of sorrow,
less or more ! The daughters of Heth were a grief
of mind to Isaac and Rebekah, so great, that Re-
bekah declared, she was weary of her life because of
them. Gen. xxvii. 46.
They are most of all grieved to feel so much sin
still remaining and working in their own souls, they
have known the evil of it, it has been to them more
bitter than death, and yet they are not free from it ;
it makes them loathe themselves, to think there should
be still so much in them of that abominable thing
that the soul of God hates, and that they should by
in-dwelling sin, be so often hindered in that which
is good, and drawn into that which is evil; they
High and groan for a foil deliverance, and a sinless
immortality, where they shall never say or do a fool-
ish thing any more, never entertain a foolish sinful
thought or desire any more.
Now, in the multttude of those thoughts which
tliey have about their good friends deceased, this
presents itself readily to them. They have now
ceased from sin. While they were with us, they had
their complaints as well as we, they often bewailed
the deceitfulness of their own hearts, their unbelief,
formality, deadness, %pd distractions in holy duties ;
but now all is well with them, all their complaints
over; sin is abolished, it has no place, no being, with
them : and if we might have had leave to have gone
along with them, our complaints of this kind had
been over too, and all had been right and well in
our souls ; but, alas ! we are left behind in a sinful
world, and which is worse, are ourselves daily sinning
• * A.
in It.
{%) Affliction: this is another kind of evil with
which the world abounds ; sin has filled it full of
sorrow ; men are every where walking contrary to
God, and God is justly walking contrary to them.
The wrath of God is revealed from heaven against
all ungodliness and unrighteousness of men, especially
where men hold the truth in unrighteousness, Rom.
i. 18. Not only revealed by his word, but by his
providence.
The best of Christians not being here free from
sin, cannot expect to be free from affliction ; they
sufier from the hands of men, because they are
better than others, and often sufier from the hands
of God, because they are not so good as they should
be ; they are God's children, they are of his family,
and he will correct them; judgment usually begins
at the house of God, and their spirits being tender,
and broken, and impressed with an awe of God,
afflictions go nearer their hearts, and make a deeper
wound in them than in other men.
Now as for these, our godly friends who are de*
parted, all these calamities are overpast, they are
entered into peace, the wrath of their enemies can-
not reach them now, and their heavenly Father will
never frown upon them any more ; he receives their
departing souls with this most sweet and gracious
welcome. In a little wrath I hid myself pom thee
fbr a moment, but with everlasting loving-kindness will
I now have mercy on thee, Isa. liv. 8.
And if we could have gone along with them to
heaven, our troubles would have been over too, and
all tears wiped away from our eyes by the tender
hand of our Lord Jesus Christ; but we still remain
in an evil world, and seem to be reserved for yet
greater trials. Since so many that stood in the gap
are removed, we can conclude no other, but that
they are taken away from the evil to come; that
they are safely housed before the storm comes ; they
are gone to a good home, and gone home in a good
time ; henceforth, blessed are the dead which die in the
Lord; and it had been happy for us, if it had been
the will of God, that we had died with them;
especially considering,
(3.) The danger that we are yet in of miscarrying
for ever. And this is not the least of the evils we
groan under in this world, fightings without, and
fears within: dangerous temptations are daily as-
saulting our souls, and these occasion sad misgivings
of heart, lest we should one day fall by our spiritual
enemies.
The serious Christian has his hopes, and though
they are often but weak and wavering, he would not
be without them for a thousand worlds ; but he has
his fears too, and not without cause ; the concern is
vastly great, the battle is not yet over, he has not yet
reached the mark, nor won the prize ; a disappoint-
ment would be fatal and irrecoverable. The heart
is deceitful; many have flattered themselves to their
1274
A SERMON ON THE DEATH
own ruin; and the humble Christian thinks with
himself, What if I should do so too? The very possi-
bility of being deceived in a matter of endless con-
sequence, is enough to shake the firmest mind, and
to make it tremble.
The case of a Christian in his journey to eternity,
is like that of a man that is to go over a narrow and
long bridge, that lies upon high and rugged rocks,
from whence there is a mighty precipice to the deep
waters ; though the bridge be strong, and his hold
sure, yet he cannot forbear looking down to the
rocks and river so far below him, and he is ready to
shiver and tremble when he thinks, If I should fall,
what a dreadful fall would this be! Though the
Christian has the strong bridge of the covenant to
go over, yet he cannot avoid meditating terror, when
be thinks what it is to fall into the bottomless pit,
and lake that bums with fire and brimstone ; he is
upon a sure foundation, he has sure hold of Christ,
or rather Christ has sure hold of his soul, and yet
he trembles when he looks down and thinks. If I
should fall, what a desperate fall would that be !
Now, those holy ones who are got safe over the
narrow bridge of death, haye nothing more to fear ;
they are safe landed, the risk is run and over ; the
matter is fixed, they are in heaven already. They
are where they would be, and where sometimes they
were afraid they should never have come ; but those
fears have now no room in their souls ; the battle is
won, the victory gained, the day is their own, and
they are safe for ever.
And if we had gone along with them, our dangers
and fears had been over too ; but we have not attain-
ed, we are not already perfect ; we know not what
deep, what dark and dangerous, steps we have yet
to take, how often our feet may slide ; we know our
blessed Saviour is able to keep us from falling, and
we hope he will do so, hut hope defended maketh the
heart tick ; and when such a one as Paul was at so
much pains to keep under his body^ and bring it to
subjection, lest while he preached to others he himself
should be a cast-away, (I Cor. ix. 27.) we cannot think
ourselves above all fear : we are admonished to fear,
lest a promise being 'left us of entei'ing into his rest,
any ofuss/iould seem to come short of it, Heb. iv. 1.
It was from this text that your deceased minister
preached the Lord's day before he died ; and I
doubt not but it was with a serious concern upon his
own soul, that he might not come short of the pro-
mised rest ; but now all the care is over, he enjoys
that everlasting rest that he so unweariedly pursued
and pressed after ; but we are left to work out our
salvation with fear and trembling. This is one con-
sideration that renders it desirable to have gone to
heaven with our godly acquaintances, that we might
with them have been fully delivered from all the
evils of this present world.
2. We should have now possessed with them the
blessedness of that world which they are gone td-
How great that blessedness is, none among the Gf>
ing can tell ; we understand but as children, aad
speak but as children, when we think and speak m
the glories of heaven. Though we have now tW
evidence of our adoption, and know that we are tbe
children of God, yet we know not what we shall be ;
but this we are sure, to be dissolved and to be vith
Christ, is far better than to be in the most prospo-
ous condition in this world. Permit me here u»
give a few short hints.
(I.) In heaven the principles and habits of grace
in the soul are all perfected. Those who arc airired
safely there, know as they are known ; their appre-
hensions are clear, distinct, and as adequate to their
objects, as a created mind can admit of, in itshigb-
est improvement and most enlarged capacity ; their
love to God is now without any coldness or incoo-
stancy, it is most pure, and perfectly refined froe
all sinister and selfish ends and interests. Their
delight in God is now full, the top-stone is nov
brought forth to crown the building, and grace is
ripened into glory.
(2.) The operations of these perfected graces are
perfect too ; their knowledge, love, and delight is
God, are in continual exercise without any inter-
ruption ; they are in more easy and pleasant exer-
cise, without any opposition ; they are in the most
lively and vigorous exercise, without any weakness
or weariness ; they worship God day and night, and
their work is their felicity, their rest and reward.
(3.) The blessed objects of their graces are nov
near to them, viewed by them, and fully enjoyed ;
they are made like to the angels of God, and with
them by a spiritual sight they see God face to face ;
they behold him in his glory; that which Mosa
desired, but was not then able to bear, they enjof
with infinite pleasure; God shows them his glMj,
Exod. xxxiii. 18. They look with stedfast pleasure
and wonder upon the Lord Jesus Christ ; they walk
with him in white in the heavenly paradise : and
what soul can imagine the delightful conversatioo
they have with him in those most pleasant walks ;
with what mutual joy and satisfaction their Re-
deemer and they record the wonderful steps of that
rich grace, that found them in such depths of mif^^ry.
and raised them to such a height of glory ? Thej
have the fullest, sweetest, and most satisfying scbs^,
relish, and assurance of the free, unchangeable,
peculiar, distinguishing love of God to them ; God
rejoiceth over them, and rests in his love towards
them, and they rejoice and rest in him and bis
favour for ever.
I am persuaded none will blame me, if I here
insert some passages, which your deceased minister
has gathered up out of a sermqn preached by his
excellent father, on the death of Mr. William Laa-
rence. Addressing himself to the widow and father-
OF MR, MATTHEW HENRY.
1275
children, he uses the words of Christ in Lnke
ii. 28. Weep not far me, &c. and thus enlarges
n them : *' It is said of Ahel, that being dead, he
speaketh ; if oar deceased friend and brother
» is dead, conld be heard speaking, this is what
would say, My dear wife and children, my
r brothers and sisters, my dear neighboars and
nds, weep not for me, for yoo have something
to do with yonr tears. And having described
evils he was freed from, he proceeds thus :
Consider the happiness I am entered into,
•uld 3^oa know where I am ? I am at home in my
ber's honse, in the mansion prepared for me
re. I am where I woald be, where I have long
[ often desired to be ; no longer on the stormy
, bat in a safe and quiet harbour : my working
e is done, and I am resting ; my sowing time is
le, and I am reaping ; my joy is as the joy of the
vest.
' Would you know how it is with me? I am
dc perfect in holiness, grace is swallowed up in
ry, the top-stone of the building is brought forth.
)uld you know what I am doing? I see God, I
him as he is, not as through a glass darkly,
: face to face, and the sight is transforming, it
kes me like him. I am in the sweet enjoyment
my blessed Redeemer, my Head, and Husband,
om my soul loved, and for whose sake I am
ling to part with all. I am here bathing myself
the spring-head of heavenly pleasures and joys
atterable : I am here keeping a perpetual sabbath ;
at that is, judge by your short sabbaths: I am
ne singing hallelujahs incessantly to him that sits
on the throne, and rest not day and night from
lising him.
' Would you know what company I have? Bless-
company, better than the best on earth: here
; holy angels, and the spirits of just men made
rfect. I am set down with Abraham, and Isaac,
d Jacob, in the kingdom of God, with blessed
lul and Peter, and James and John, and all the
lots ; and here I meet with many of my old ac-
aintances that I have fasted and prayed with,
10 have got before me hither.
" And, lastly, Will you consider how long this is
continue? It is a garland that never withers,
;rown of glory that fades not away ; after millions
millions of ages it will be as fresh as it is now :
d therefore weep not for me."
I have taken only so much as relates to the bless-
oess of heaven ; and it is described in such sweet,
'ely, and unaffected strains, so suitable to the ex-
llent, heavenly spirit of him that spoke it, I am
re it deserves to be often read over, and seriously
nsidered by us all.
3« If we had gone with our godly friends to hea-
D, the sorrow of parting had been prevented ; and
need not tell some of you, that is no little sorrow j
the experience of those who have lost such rela-
tions and friends will speak for me, and speak much
more emphatically than I can. It is hard parting
with a faithful minister, who naturally cares for the
spiritual state of his people. It is hard parting with
a tender, faithful, affectionate yoke-fellow, who has
been for many years helt)ingyou forward in the way
to heaven ; with an affectionate parent, who was as
compassionate to the souls of his children, as care-
ful of their bodies and outward welfare. To part
with such, is like cutting off a right hand : when
such a one leaves us, he takes part of our very life
and soul along with him, and we feel ourselves only
to survive. Such a parting, such a loss, imbitters
every thing in the world to the sorrowful survivors.
Nothing is now to them what it was before; life
itself is less valuable ; house, family, food, raiment,
rest, conversation, none of these things are what
they used to be. There is a kind of blast and death
upon every thing, an emptiness in every thing,
when we can no longer enjoy the endeared friend
who made every thing else pleasant to us. To souls
united, not only in the bonds of nature, but of grace
too, a separation, though it be but for a time, is
hard to be borne. Now all this trouble and sorrow
had been prevented, if we could have gone to
heaven with them/
Such considerations as these represent it to us as
a desirable thing, if it had been the will of God,
that we had died with our excellent departed friends,
and gone to heaven in company with them.
I now proceed,
II. To consider what reason we have to be quiet
and patient in continuing here a while longer, even
when our best friends are gone before us.
To men of carnal minds, who have their portion
in this world, this will appear very needless ; they
are willing enough to stay here, whoever goes before,
and would rather be left alone upon the earth, than
leave a world they love so well, to enter upon a state
their hearts are wholly strangers to. When they hear
that death is to the righteous a deliverance, and that
Christ gave himself to procure for his people such a
deliverance, the secret language of their souls is,
*' God deliver me from such a deliverance.'*
But as for those who have laid up their treasure
in heaven, and whose hearts are there, they find it
more difficult to be content to live, than willing to
die, and especially when they see one intimate
faithful Christian friend after another, go before
them.
But yet, even these, if they would recollect them-
selves, and consider every thing with a calm, com-
posed, and dispassionate mind, may see sufficient
reason to acquiesce in the will of God, who has
ordered it so, that when others are taken they should
still be left in a sinful calamitous world : and that
they may be enabled in holy patience to possess
1276
A SERMON ON THE DEATH
their own soals, I would suggest a few things to
them.
1. Consider, that in dying work, every one must
expect to be alone ; though yon should die in the
same place, and at the same time, with your best
friends, yet both they and you most be alone in
dying. It is a work by itself, and every one must
die for himself, and enter into eternity as much
alone, as if none else had died besides him. De-
parting souls cannot help, cannot comfort or counsel,
one another in the article of death ; it does not ap-
pear that they can have any communion with each
other in dying. While they lived, they could con-
verse together about death and eternity, and comfort
and encourage each other about those awful con-
cerns ; but though they should enter together into
the valley of the shadow of death, they must expect
to part there, and lose the sight and society of each
other there, and each of them must have to do alone
with God, the Father of their spirits, in that import-
ant moment of dying. And why then should any
be impatient, because they are left behind their
godly friends, since there must have been a parting
in death, though they should have died in the same
moment? But,
2. You would do well to inquire, whether you are
yet so thoroughly prepared for death and heaven as
those who are gone before you. If you arc not, you
have not only reason to be patient, but to be thank-
ful to God that he has given you a little more time.
Dying work is hard work ; it requires not only an
habitual but an actual preparation ; and there needs
a great deal to actual meetness for death and hea-
ven : it is not a passionate wish for death, or weari-
ness of life, that makes the soul ready for another
world. You sometimes think you would be glad to
be gone, but are you as ready as you are willing ?
Are you sure there is not yet something wanting
in you, which you cannot so well die without ? Is
there no breach between God and your souls, that
you have not so seriously considered, and endea-
voured that it might be made up by a particular ap-
plication to the blood of Christ ? If there be, you
cannot imagine how difficult that very thing might
have rendered your dying work to you.
Yon seem to be very much weaned from the world
since your best friends are gone out of it ; but is this
weanedness as great in reality as it is in your pre-
sent opinion ? For all your haste to be gone, if the
world and you were just now to part, it may be you
would find your hearts cleave faster to it, and come
with more difficulty from it, than you imagine.
It may be your house is not yet set in order ; some-
thing is omitted, that both in prudence and in con-
science ought to be done ; and if that defect be not
supplied, it may prove a great distraction to your
dying thoughts.
Perhaps there is some latent corroption in iQk.a
yet sufficiently lamented and subdued. Thbr^
the very case of Peter; his self-cuinfidcoce naM*-
discovered to him, and repented of, and tDM^JKl
before he was fit to die ; perhaps it may be so i4i
some others, who in a warm and affectiooate itm
may seem to themselves very willing to be goBc.
Now if any of these things be your case, joa bi
cause to bless God, that he has been so teiukr (
you and indulgent to you ; he has given yoa &:«
time, that you may be better prepared to cncogpiE
your last and great enemy, and to make the ^
and concerns of your souls more sare and clear. V
fore you go to that place where .there is no fsri!
work to be done for eternity.
You are ready to think God has been more
to your deceased friends than he has been to }
but if you better consider the matter, you aaj
cause to be very thankful to him, that he had ir
regard to the real wants of your seals, than to :
hasty wishes. Jonah was impatient to live wben
gourd was withered, he wished for deaths cndsaid
is better for me to die than to live ; (ek. iv. 8, 9
he was not so ready to die ; that was no good fi
to be found in at death ; he must be more cala
cool, and better reconciled to the will of God ;
therefore God condescends to reason the ca^r ■:
him in a most kind and compassionate maoDer
bring him to himself ; God would not let bia
in that peevish humour ; and doubtless JoDah
made sensible before he died, that his God had
tenderly with him, in giving of him time to rrcefi
a better frame of soul than that which he was
when he so passionately wished for death.
3. But though you are ever so well prepared ^
death and heaven, yet if God has any more vork^
you to do in the world, it becomes yon to stay ^
patience till you have done it.
You are Christians, and you have been ofteo t&'<j
that Christians do not live to ihetnselres nor d^ti
themselves, but whether they live they live to th Lm
or whether they die they die to the Lord: and ihis^i
have been very seriously and very seasonably pfit
mind of, but a few days ago, on this very occa^ios
It is not for yon peremptorily to choose either ii^
or death, but to refer it to him who is the Lord i
life, to appoint that for you which may be mo^U
his own glory. You arc serving your heavenlv ?i
ther and your blessed Redeemer, to whom yoa o^\
all you are, and have, and can do, and yoa are .«en|
ing your generation according to the will of t^i
and you should be well pleased with it, both («^
work's sake, and for his sake who has called j^
to it
If others have done their work before yoa, itvs^
fit they should go to heaven before you ; it wilt ^
time enough for you to rest, when your work isdoacl
* By the Rev. Dr. Williama, on Rom. xiv.7,&
OP MR. MATTHEW HENRY.
1277
lid you leave any part of it undone? This very
c is well stated and determined by the apostle
il, in Phil. i. 21, &c. To me to live u Christy and
Vr is gain : but if I live in the flesh, this is the fruit
fiiif labour ; yet what I should choose I know not :
I am inn strait betwixt two, having a desire to de-
t unci be ibith Christ, which is far better : never the-
to abide in the flesh is more needful for you,
t becomes you as the servants of the Lord, re-
ined by him, to be willing that your rest and hap-
ess should be deferred for a while, if in the mean-
e you may bring more glory to God and your
riour, and do more service to his interest in the
'Id ; and if jou are doing his will on earth, while
ers are beholding his face in heaven, you must
ik yourselves well employed, for his glory should
dearer to you than any interests of your own.
fou are servants to your Creator and Redeemer,
1 you must stay till you have leave to die. He
0 called you to your work, expects you should
de by it with obedient patience till he also call
1 from it, and in due time he will call, and then
1 may give a cheerful answer, knowing that he
I have a desire to the work of his own hands, Job
r. 15.
[t is not for want of love to his disciples, that
rist keeps them in this world sometimes longer
in they could wish ; he has a desire to them, and
the work of his hands in them, but yet he will not
ve them (like your season birds) all to take wing
d fly away together ; for what then would become
bis cause and interest in the world ? In the same
ijer where he declares it to be his will that all
»sc the Father had given him, should be with him
lercver he is, to behold his glory, yet he also de-
ires it is not his desire they should all leave the
rid now, or all at one time: I pray not that thou
uldst take them out of the world, but that thou
uldst keep them from the evil, John xvii. 15.
1. You complain that some of your best friends
vc got the start of you, and reached heaven before
II ; but pray consider, is it not well for you, if
;y left you in the way to heaven, following after as
u arc able ? All travellers are not of the same
sed, some have more strength, more activity, and
i better furnished for their journey, and meet with
ver hinderances, and so move faster, and get sooner
their journey's end; but it is some comfort to
)se who cannot keep pace with them, that those
lo are gone before can tell their friends at home,
It they have left them upon the road, in the right
^y, and making what haste they could after.
You find it is some exercise of your patience, to
^ that those who did not set out for heaven before
u, but some of them perhaps after you, have quite
tj^one you, and have got home before you, but if
cy can carry this good report of you to heaven,
at you are in the ready road thither, that you are
not loitering, that you are not gone the wrong way>
but that they left you in the King of heaven's high
road, making the best speed you can, walking in the
same spirit, in the same path of the just; this will
cause joy in heaven, and may afford you comfort in
the land of your pilgrimage. Are you moving God-
ward and heavenward ? It is well, thank God, and
take courage ; remember how great a support this
was to the blessed Paul, even while he was bemoan-
ing himself that he had not yet attained to sinless
perfection ; Not as though I had already attained,
either were already perfect, but I follow after, if that
I may apprehend that for which also I am apprehend"
ed of Christ Jesus, Brethren, I count not myself to
have apprehended, but this one thing I dof forgetting
the things that are behind, and reaching forth unto
those things that are before, I press forward toward the
mark for the prize of the high calling of God in Christ
Jesus, Phil. iii. 12, 13.
5. Though you are left behind for a little while, yet
if you keep close to God, and maintain communion
with him through Christ, you may have even a
heaven here upon earth : communion with God will
make life comfortable, at the same time that it makes
heaven so desirable. You think it long till you be
joined to the general assembly and church of the
first-born in heaven, and till you begin your ever-
lasting sabbath. Come, sirs, thank God through
Jesus Christ, that you have a nail in his house here,
and a place in the assemblies of his saints, and such
comfortable sabbaths and sacrament days; that
God thus vouchsafes to come down to you, before
he thinks fit to take you up to himself.
The presence of God is the highest happiness of
heaven itself ; Whom have I in heaven but thee? Ps.
Ixxiii. 25. If you have the presence of God with yon
on earth, though it be not in so immediate a manner,
and in so high a degree, yet it ought to be greatly
valued by you, and should not only keep you quiet,
but cause you to rejoice : you cannot have the
presence of deceased friends any longer with you,
and that makes you weary of the world, but yon
may have the presence of God even here, and is not
that infinitely more ? Good old Jacob left this with
his children as a sufficient support to them. Behold
I die, but God shall be with you. Gen. xlviii. 21. Is
the gracious presence of God nothing to you ? Is it
not a great thing that the tabernacle of the Lord
should be with men, and that he should dwell with
you here on earth ?
You say this is something, but it is not heaven :
it is true, but it is the next door to heaven. Wher-
ever we meet with God, we may say of that place.
This is no other than the house of God and the gate of
heaven, Gen. xxviii. 17. Have you communion with
God in secret and solemn acts of worship? Why
then you are got within the borders, and even in the
suburbs, of heaven. You are in the very gates of the
1278
A SERMON ON THE DEATH
city ; and their God is preparing your sonls, and
making them ready for his more immediate glorious
presence. Here is no room for discontent, but abun-
dant cause for holy love and thankfulness.
6. You lament it that you are not yet in heaven ;
but know this for your comfort, that if yon be in
Christ Jesus, you shall as sure be there in a little
time as if you were there already. I speak here of
the objective certainty, the certainty of the event ;
not of the subjective certainty, the assured persua-
sion of your souls concerning it In this respect, you
may be in doubt, and apprehensive of the danger of
missing your way, and being lost for ever, as I have
already observed ; but if you be in Christ, there is
no condemnation to you, Rom. viii. 1. Your state is
safe, and your end shall be peace. You are kept by
the mighty power of God through faith unto salva-
tion. Your spiritual life is hid with Christ in God ;
it shall not be lost. Your salvation is nearer than
when you first believed, Rom. xiii. 11. It will not
be long but you will overtake your friends who are
gone before ; you will come up to them at your Fa-
ther's house ; though death has separated you for a
while, yet that same death shall bring you together
again ; when they died, then you parted for a while,
and when you die you shall meet them again. The
great boat that carried them over Jordan, to the
land of promise, will, in a little time, come back
again and fetch you, and bring you together. This
Christ assured Peter of. Thou shall follow me after-
wards.
The same grace that has brought them to glory
is ready for you,' and sufficient for you. If your
hearts be right with God, you and they are built on
the same foundation ; you have embarked in the
same vessel ; you have the same skilful pilot to
steer you ; and after you have been tossed to and
fro on a tempestuous world a while longer, you also
shall come safe to the desired haven. They once
had their fears, as you now have ; but the foundation
of the Lard stands sure^ having this seal. The Lord
knows who are his, 2 Tim. ii. 19. The same evidence
you have of the sincerity of your faith and holiness,
the same you have of your eternal happiness ; for it
is unalterably settled between the Father and the
Son, that of all that are given to Christ, none should
be lost, but all forthcoming at the last day ; that
every one that believeth in Christ should have ever-
lasting life, John vi. 39, 40. You are in the hands
of Christ ; all his saints are in his hand ; and none
shall be able to pluck you out of that safe and
powerful hand.
7. And lastly. When you are once got safe to
heaven, you will have as long a term in your hap-
piness as those who are gone thither before you.
Yours is everlasting, and theirs can be no longer.
If the blessedness of the saints in heaven were only
for a limited season, though ever so long, yon would
have some excuse for envying those who are goM
before ; for they would enjoy more of heaven than
you ; their lease would be longer than years, becaose
it commenced before yours. But in eternity tb^e is
not properly a longer or shorter term ; one day is «i
a thousand years, and a thousand years as tme day.
When you have been a thousand years in heaven,
your happiness is as much beginning, and as far
from ending, as it was at the first moment of your
entrance there.
The apostle observes, (I Thess. iv. 17.) that the
different circumstances of dying before Christ's
second coming, or remaining alive at that day,
would make no material difference in their happi-
ness, because they shall all he for ever with the Lord.
This being for ever with the Lord makes up all ; it
swallows up all lesser distinctions of the time and
manner of going to heaven: this will effectuallj
silence all emulous complaints, and perfectly unite
the sons of God in holy love and joy ; they shall eU
be for ever with the Lord,
I have now considered both what it is that prompts
ns to wish we had died with our holy acquaintance
who are gone before us ; and what reason we have
patiently to wait here, till our great Lord shaJl give
us a kind dismission.
It remains that we should bring these things home
to ourselves by a close and serious application. 1
can but give you a few hints, and must leave you to
enlarge upon them yourselves, depending upon iht
help of God's Holy Spirit to make all effectual.
1. Instead of repining that our best and most
beloved friends are gone before us, let us set our-
selves to improve their life and death for the estab-
lishment of our souls in the belief of an unsees
eternal world, and of the blessedness of the saints
in that world. If you say. Who does not believe
this ? I am sure I may say. Who is there that does
not need to pray, Lord, help my unbelief? We are
dull of understanding, and slow to believe the invi-
sible realities of the other world. A strict observa-
tion of wise and good men is a great establishment
to our faith. Let us remember their holy conversa-
tion, their zeal, their diligence, their self-denial,
their fervent desires after God and Christ, and the
delightful hopes they had of the glory to be reveal-
ed ; how they fetched their comforts from heaven by
faith and hope, when this world frowned most upon
them. What shall we think ? Were they deceived ?
Is all this come to nothing ? Was their faith a mere
fancy, and their lively hope only a pleasant dream?
It can never be : there is a life beyond this ; they
knew it to be so ; they had tasted of the powers of
the world to come, not in a superficial manner, but
by deep and satisfying experience ; they had hea-
venly affections, excellent designs, and delightful
expectations, all which centred in a world of ever-
lasting rest with God. Are all these perished with
OF MR. MATTHEW HENRY.
1279
heir dead bodies ? No, jiarcly : who that believes ^
jvod, can thick he would suffer the wisest, the most
loly, and every way the best men in the world, thas
;o flatter themselves; and that only the foolish,
dcious, onthinkin^ part of mankind should happen
:o be in the right ? It can never be. Verily, there is a
'award for the righteous, and his expectation shall
not be cut off*.
2. Let the death of our godly friends teach us to
think of heaven more frequently, and with greater
affection and delight Indeed, when we consider
beaven as the glorious throne of God, and the seat
j£ the blessed angels, we should for that reason
raise our thoughts and our hearts thither ; but no
man hath seen God at any time ; we have little ac-
quaintance with the holy angels; but we have seen
and known many of the blessed saints who are now
io heaven ; we Juid familiar acquaintance with some
of them, our souls were knit to them. Now though
we should chiefly value heaven for the sake of the
Divine Presence that shines most gloriously there,
yet we may ascend in our thoughts to God by the
scale of the creatures ; and what we saw in good
men of God, of Christ, and heaven, while they lived
with us here, should make us to love God, and
Christ, and heaven more, and meditate more upon
them, since so many who bore the image of the
heavenly are now gone thither.
It has been often observed, that when Esther was
taken into the court of Ahasuerus, Mordeeai took a
walk every day before that gale, ch. ii. 11. We
should follow our friends in our thoughts and desires,
to that blessed state into which they are entered.
Nature teaches us to love the place of our fathers*
sepulchres; we look with affection upon the very
graves of our friends, and take pleasure even in
their dust Should we not then much more fre-
quently and aff'ectionately meditate upon the glori-
ous world to which their precious souls are gone ?
By this means, we not only show our affection to
them, but we maintain some kind of communion
still with them.
3. Instead of passionately wishing that wc had died
with our friends who are gone to heaven, let us be
followers of them, as they were of Christ: if we
ever expect to come to them in heaven, we must be
such as they were upon earth. Natural conscience
and natural affection may put us upon wishing we
had gone with our pious acquaintance into the other
world, because we believe they are happy. This
amounts to no more than Balaam's wish; but we
mast be found walking in the path of the just, if
ever we arrive at their happiness ; and whenever we
think of them with affections of love and sorrow,
we should presently charge ourselves not to be sloth-
ful, but followers of those who through faith and
patience inherit the promises, Heb. vi. 12.
Let us consider with ourselves, we have heartily
wished that we had died with those excellent ones ;
but if God had taken us at our word, and death had
found us out of Christ, out of the covenant, out of
the way of good men, it would have separated us
from them; though we had died with them, our
souls and theirs would have taken a quite contrary
way ; we should have lost their company not only
in dying, but after death, and never have met them
again, till we had met at the judgment seat of Christ,
they on the right hand, and we on the left ; and if
indeed we loved them so well, let us think with our-
selves what a woful meeting that would be to us I
The very sight of them would add to our confusion
and misery.
4. Since we must not yet enjoy their company in
heaven, let us converse more with their surviving
labours here on earth : these are like the mantle
that Elijah dropt when he left this world, and
Elisha so carefully preserved and used. Some of
the servants of Christ who are gone, live still in
their excellent works ; and by these, being dead, they
continue to speak to us. This is the case now be-
fore ns : your laborious, faithful pastor has left be-
hind him most excellent remains, such as shall
never die. I am persuaded, as long as the Bible
continues in England, those admirable expositions
of his upon it will be prized by all serious Chris-
tians. In them you have his clear head, his warm
heart ; his life, his soul appears to be in them : prize
them more, read them more than ever you have
done ; and while you are seriously perusing those
excellent books, besides many others published by
him, you will seem to yourselves to have Mr. Henry
still with yon. It is in vain for us to pretend that
we had a great value for the lives of such as he, if
we neglect their labours, in which so much of their
life was spent
5. Since it is the will of God that we should be
still alive when our best friends are gone, let us
endeavour to fill up their places as well as we can
here on earth. Their death is a public loss, and
leaves a wide breach in our fence : let us all, ac-
cording to the duty of our several places, stand in
the gap, and endeavour to turn away the anger of
God from the land. Are so many of our humble,
praying, wrestling Israels gone? Let those who
remain pray more, and pray better. Are so many
diligent ministers gone ? Let those who remain be
more than ever intiant in season, out of season, and
look up to him who has the residue of the Spirit,
to pour it forth afresh, that the church and nation
may be as little losers as possible. If we do not so,
the churches of Christ will have sorrow upon sorrow;
sorrow for the loss of those who are gone, and sorrow
for the sloth of those who are left behind.
6. And lastly. Let us live in the well-grounded
hope of following our godly friends to heaven, and
meeting them there, and being together for ever
1280
A SERMON ON THE DEATH
with the Lord ; lay the ground- work of such hope
sure and strong, for the saperstructare is to reach as
high as heaven ; and when you have done this, then
rejoice in hope. I know nothing that can better
support your spirits under the loss of such excellent
ones, than a lively hope of a speedy meeting again
in a better world ; the time of separation is but short,
yet a little while and you shall see them again ; you
parted in sorrow, you shall meet in joy. Perhaps
you had not the opportunity of seeing some of them
die, of closing their eyes, and bidding them fare-
well : but that shall not hinder your joyful meeting ;
and how will you then welcome each other into a
world of bliss, and wonder to see how much you are
all changed for the better, since your last parting !
How will you congratulate each other in the favour
of your blessed Lord, who has washed your souls so
clean, and made them so glad ! But I must stop my
thoughts here, that are ready to run out beyond
bounds. Comfort yourselves and one another with
these things.
I know I speak to many this day who need such
comforts. Here is a great congregation, bereaved
of a most faithful, wise, laborious minister; here is
a disconsolate family, bereaved of one of the most
exemplary and useful relations that 1 ever knew any
family blessed with. How is a great blow given to
us all ! The death of Mr. Henry is an universal
loss I It is and will be universally lamented.
Expect not, sirs, that I should enter upon the
particulars of his excellent character; very much
has been said of him already in a little compass, by
that worthy aged minister who first preached to you
on this mournful occasion.
I hope this will be more fully done in an account
of his exemplary life : that constant diary he kept,
will furnish out proper and excellent materials, be-
sides what may be added from the observation of
others.
But that which chiefly restrains me now is, that it
is needless to do it in this place ; for thoagh you
have not enjoyed him much above two years, yet in
that time you have knoum his doctrine, his manner of
life, his purpose, faith, long-suffering, charity, and
patience, 2 Tim. iii. 10.
And who has not known him ? His works praise
him in the gates, and will do so ; his great and good
works from the pulpit, from the press, his immense
labours, his incredible diligence in preaching, in
expounding, in writing, his care of all the churches:
he, like Demetrius, had a good report of all men, and
of the truth itself; and we also hear witness, and ye
know that our witness is true, 3 John 12.
He had in him that happy mixture of excellent
gifts and graces that seldom meet in the same per-
son, and they made him very amiable to all who
knew him.
In him you had the happy mixture of great
strength of judgment and fervour of spirit. Some art
very zealous, but not so judicious; others jadiciofLS
but not so zealous : he was both a baming and a
shining light.
In him you had a true greatness of soai, mixed
with exemplary modesty and humility ; notbiog in
him appeared sordid and abject, notfaini;^ vain and
supercilious.
In him you had a most agreeable cbeerfalness.
with a due temperament of solidity and serioosness.
In him you might observe a strict regard to ihe
dictates of his own conscience, joined with a most
candid tenderness to those who differed from him.
In his preaching you had a very jas( and close
way of thinking, with the most plain, proper, natural
and easy expression, and a great regard to the hon-
our of Christ and free grace, joined with a constast
endeavour to beat down sin, and ^ive the power
and practice of godliness.
It was this happy conjunction of excellent gifU
and graces, that made him live so mnch desired,
and die so much lamented.
I am a witness of that tender and conscientioa«
concern with which he left his old and dear friendj
at Chester, and of that comfort and satisfaction be
had in his acceptance and usefulness in this part cf
the vineyard. I am persuaded, these last two years
of his life and labours have been a great blessing to
many souls in and about the city of London.
My own intcrestin his acquaintance and friendship
for the space of above twenty-eight years, is a thing of
too private a nature to mention upon so solemn an
occasion ; but it must never be forgotten by me. I
own it as a precious talent put into my hand, and to
be accounted for. He was a most cordial, prudent
faithful, unalterable friend : and if a passionate
affection does not deceive me, I think verily I shall
less value this life and world, since he is gone from it
The death of this faithful servant of Christ at this
time is a very dark and threatening providence : God
calls us to more than common sorrow by it ; he ex-
pects we should lay it to heart ; and, all the circum-
stances of it considered, both those of a private and
public nature, we should lay it nearer to our hearts
than ordinary. We should not suffer it to pass over
us lightly; we should feel our loss, and fear the
displeasure of our God, and tremble because of the
ark of God.
But yet we must not abandon ourselves to incon-
solable grief, nor quarrel with God, nor despair of
his mercy to us.
As for the broken family, I am persuaded there
are great mercies in store for them : the fatherless
children are left with God, and he will keep them
alive ; and let the widow trust in him. Though God
in this sad providence seems to have spoken against
them, I believe he will earnestly and affectionatelr
remember them still.
OF MR. MATTHEW HENRY.
1281
[ knoiw DO family in which the entail of the cove-
Dt from one g^eneration to another has more evi-
Dtly appeared. I know no family more enriched
tb a large stock of treasure of prayers by religions
idecessors on both sides. And a family that is
IS rich in prayer, is rich in the promises too, while
i present branches of it adhere to the covenant,
d live op to their education ; and we rejoice to
) tbat it is thus with them, and daily pray for their
>wth and establishment in wisdom and grace.
And for this afflicted broken congregation, though
•y oaghtto be sensible what they have lost, askil-
gaide, and a faithful helper of their souls ; one
o, they hoped, wonld have been the happy instra-
tnt of great good, not only to themselves, but to
dr families ; one that was wonderfully fitted to
id the lambs of the flock, and took great delight
that part of his work.
Yet let them not distrust the care of the great
epherd and Bishop of their souls. This place
d people have been signally owned and favoured
Gody from one time to another. In the mount it
s been seen that God has provided ; and we hope
will have the same care and concern for you still,
id the great respect you always had for your faith -
[ ministers while they were with you, and the true
iristian generosity with which you have treated
sir families when they have been gone, gives us
od encoaragement that the presence of God shall
the glory in the midst of you; and that you
all yet have a pastor according to his own heart,
lo shall carry on the same work, feed you with the
me sincere milk of the word, and be a great bless-
^ to yon, and the rising generation among you.
And though the church of God in general feels
is loss, and laments it greatly , that this your
minister was taken away before he had finished
the great undertaking, his noble, delightful task, the
Exposition of the Bible ; yet we have all cause to
bless God, who spared him so long, and helped him
to carry it on so iVir.
It is the observation of a worthy'minister, on the
death of a person of great note in all the churches,
who had a heart enlarged for God, and bent upon
doing more eminent service, that '* no one ever finish- •
ed all the great designs he had for the glory of God
in this world, excepting the Lord Jesus Christ. He
indeed could say, // is finished'* As for others,
their good desires and purposes go beyond the limits
of their time and life; but they have finished all
that God designed to do by them : and he is able to
carry on his own work by other hands, and there-
by to make it evident that he is to his people all in
all
And I hope those who have attended long upon
the ministry of good Mr. Henry, and taken down his
expositions upon that part of the Bible that yet
remains, whether in the public assembly or in his
family, will carefully gather up those precious frag-
ments, that none may be lost ; and will communi-
cate them to the world in the best way they can, that
this gp-eat work may be finished, and be as much as
possible his own performance.
To conclude : We must flee to this as our last re-
sort ; though ministers, the best of ministers, die, the
gospel does not die with them. 1 Pet i. 24, 25. All
flesh is as grass, and all the glory of man as the flower
of grass ; The grass wither eth, and the flower thereof
falleth away : but the word of the Lord endurethfor
ever. And this is the word which by the gospel is
preached tmto you.
4 N
A FUNERAL SERMON
PREACHED AT NAN! WICH, JUNE 26th, 1714,
ON OCCASION OF THE
DEATH OF THE REVEREND MATTHEW HENRY,
LATE MINISTER OF THE GOSPEL.
BY JOHN REYNOLDS.
TO HIS TRULY HONOURED FRIEND
MRS. MARY HENRY,
LATE PIOUS RELICT OF THE DECEASED.
Madam,
Little coald I suspect that the report of such a dis-
course (meditated in such haste, and amidst such
tumultuary thought and passion) would so soon have
reached London ; and be, from thence, so solicit-
ously desired to the press ; and that, as a piece of
further respect to the worthy memory that occasion-
ed it. While that is pleaded, I must resign it, that
it may sensibly appear (to those that will not other-
wise be persuaded) how incompetent it is to serve
so great a name and memory. And while I resign
it, I must present it unto you, that I may take occa-
sion thereby to beg of you, Madam, to dry up the
falling tears, and put on, now, a sympathizing spirit :
Rejoice wit A him that rejoiceth : the heavenly mind is
got within the heavens ; far beyond mortalilf and
the mournful contingencies of it. Since the divine
Good-will ordered your so long converse together in
pious, pleasant harmony, let not the disposal of
the same will occasion present discord. Rejoice
that he has been (by grace) so good, so faithful unto
death, and that he is now added to the triumphant
communion. As yon bless that God that gave him
to you, bless him also that he lent him to you so long ;
and by him gave you so much cheerful assistance
and encouragement in the way to heaven. Good
Madam, do all you can to refuse the importunity of
debilitating grief. Regard your he^tb, even fat'
sake of those dear, living remains, that are do« k
upon your care. You know time is short. Rrj/.
in hope of that glory to which he is gone, and v^^^
yon will find him more loving, more amiable, u.
more happy than ever ; and where (though tbe $<>
ciety of perfected saints will be an iDcoDcein^lr
felicity, yet) the blessed God and the Redeemer ^i^
be the supreme portion and delight. That the G •
of all grace would please to enlarge yonr padm.
to your trial, and sanctify the important afBictioe-.
you, and the young bereaved mourners with y-*
and proportion his strong consolations thereto, an -
be, jointly, your everlasting inheritance, is tbe se.-
cere prayer of.
Madam,
Your truly sympathizing friend.
And real servant in sacred offices
John REY^<?Lr'^
DID our rcrerendy honoured, faithful brotkfrfx-
withdrawn) act by prophetical instillatimi, vkeu. ■
the obsequies of the late piovs minister^ of tkisplip
he chose to treat upon that passage^ Sorrow api'
sorrow ? This day are these words fulfilled in ywr em
before your eyes. He himself is now become the ocft
sion of our successive sorrow ; of multiplied, «|f^
vated sorrow ; sorrow to city and country ; torrf*
to the church of God. Bui I would call 19 f
meditation^ upon this sorrowful day, a few ckartt!'
• See his aernion at Mr. Lawrence's TuneraL
A FUNERAL SERMON, &c.
1283
tcords, which, I am apt to thinh, would occur
st to every mind, upon the hearing the tad, sur-
\ttg newt of this decease.
MaTTHEIH XXV. 21.
Veil done, thou good and faithful servant, &c.
f can we choose bat suppose, that, on last Toes-
morning, this sentence was sensibly pronoanced ?
ifa//y, by the God of heaven, while he remanded
servant of his from the pulpit; gave him his
tut here, and ordered his entrance into heavenly
and joy : actually, by the good angels of hea-
, while they met him on the other side the river of
tal life ; received him with a Well done, good
faithful fellow-servant I You have, in your world,
gently served your Lord and ours. We are now
ly, at his command, to conduct and introduce
into his presence and glory.
y^ell done, good and faithful tervant I Can such a
racter fall from such lips ? such an encomium
issigned by the Son of God, the impartial Judge
the world, to any of the fallen, apostatized race
nan kind ? It must argue, that reconciling de-
ls have been a-foot ; that recovering grace has
Q at work ; that in and with some, it has pre-
led ; that, of accursed enemies and malignants,
las raised them to the honour and office of good
I faithful servants.
4me allows not to look into the contents of this
'ul chapter; or into the peculiar paragraph to
ich these words belong. Supposing, therefore, that
1, in some competent measure, remembered, whose
se words are here represented to be, to whom
ken, and when ; we take these observable truths
our process, as supposed, intimated, or included
rein.
. The Lord Jesus designs to come again. For, he
st take cognizance of all human affairs. His
vants shall be considered and regarded. He has
at work to do, that requires his own hand and
tscnce. He will put an end to this world, and all
'• transactions of it ; will wind up the work of re-
nption, gather his servants together, and pass an
iversal judgment. O the unconceivable day of
return ! How little do the world think of it ! How
soured and joyful will his servants be ! How des-
rate and confounded, the opposers of his gospel
d kingdom !
2. The illuminated part of the vrorld is a stage,
ere persons are called to be servants, and service
to be done for the Redeemer. We cannot but say,
U all the inhabitants of the earth are under ob-
aliens to the blessed God, to love him and be de-
ted to him ; yea, so far as any of their indulgence
d benefits depend upon and flow from the Re-
eraer*s mediation, they are obliged to him for them.
It they cannot expressly believe on bim, or cleave
to him, as long as they have not the means of being
acquainted with him, with his mediation and grace.
But in the enlightened lands, persons are called to be
taintt; called to be expressly devoted to God in
Christ, and to act and walk according to such de-
votion. They are the people called here to an ac-
count ; concerning whom the ultimate judgment
proceeds, and among whom the Lord Christ expects
to find his servants. There he has left work to be
done. There he gives light and time for the doing
of it ; gives advantages and opportunities for the
doing of it well ; sends motives, alarums, and coun-
sels, for making haste in doing of it. The church of
Christ should be a busy place. All hands and hearts
at work there. The service is important and sweet.
Time hastens to its end. The negligent and loiterers
will find themselves in a doleful condition at the
Lord's return. It is an unanswerable question. Why
ttandye here, all the day, idle? Here, in the Lord's
vineyard, where is so much work to be done ? where
so many talents are continually distributed ? where
the Lord himself is so constant an inspector? and
where idleness will be attended with so much ab-
surdity and ingratitude ? The enlightened world is
a theatre for sacred service.
S. The Lord Christ hath his servants in this world
of ours, and good and faithful ones too; though
they are but few, indeed, now ; and one the fewer
by Tuesday's blow and breach. But as bad as the
world is, there have been in it, there are and will be,
those, that are intent upon the Redeemer's service.
Where else will be the kindly issue and effect of
his redemption? By the same right that be hath a
seed, be must have servants ; for his seed shall serve
him, and shall reckon it their honour so to do. His
spouse shall be his servant, and shall think her dig-
nity consistent with her office, for he it thy Lord, and
worship thou him. They that are good and faithful
in this world, are peculiarly the servants of the Lord
Christ. The Father's, that is, the Creator*s, are
fallen and lost. The grace, or the sanctity, given by
the law of creation was soon forfeited and removed ;
the obligations that lay on man, on the account of
original creation, were soon rejected and deserted.
The exterminating curse of the law, and the devil,
(by the temptation first, and the curse afterward,)
soon prevails over the world. So, the Creator, as
such, is like to have no servants here. It is a Re-
deemer must raise and regain them. The Lord Christ
comes to purchase, hire, and persuade them. He
comes to purchase them. To purchase them out of
the bands of legal, vindictive justice ; out of the
various thraldom and captivity in which they lay. He
gave himtelf for ut, that he might redeem us from all
iniquity, and purify to himself (and to his own ser-
vice) a peculiar people, zealous of good worhs ; to hire
them for himself and his service. He is the house-
holder, that went out early in the morning to hire
4 N 2
1264
A FUNERAL SERMON,
laboarers into his vineyard. He hires them by pro-
posing and promising to them an anconceivable re-
compence of reward. He sets before them a crown of
righteousness, a crown of glory. He says to them
all. Be ye faithful to the death, and I will give you a
erown of life. And not only so, but he persuades
into his service. Persuades not only by moral mo-
tives, and intellectual incentives, but by the power
of his determining grace, sweetly concurring there-
withal. He so persuades as to prevail with souls
to be good and faithful unto him. And so, the
good and pious are peculiarly the Lord Christ's
servants. They are his, not only by this efficiency of
bis love and grace, but by the disposition and in-
clination of their minds. They are sensible of their
numerous and vast obligations to him. The love of
Christ (the contemplation of his love to us) eonetraim
ne to judge, that we must live to him. They are de-
sirous, in and by all their services, to be more ac-
quainted with him : That I may know him, and the
power of his resurrection. They resign up themselves
to his command and conduct, cleaving to him with
purpose of heart. They love him with an incor-
ruptible affection ; love the service he requires, and
particularly, what is suitable to redeemed ones.
They are concerned for his interests on earth, desire
the support and enlargement of his kingdom here,
and breathe after his presence and glory. Well,
therefore, may he take cognizance of them, as those
that have been his own servants ; faithful to him-
self.
4. Our Lord hath, among his servants, those that
are eminently good and faithful. Such, that by way
of discrimination, shall hear that applauding sen-
tence, Well done, good and, faithful servants! At
least, some are faithful in the employment and im-
provement of more talents than others, having re-
ceived more. Were we, indeed, to insist upon the
accuracy and rigour of the parabolical account here,
we might say, that all that are found faithful, are
equally so. For he that well improves two talents,
is as faithful as he that well improves five : the dis-
parity lies not in the improvement, but in talents
communicated and received. But, (not to intimate,
that proportionably there may be a greater improve-
ment of two talents by some than of five by others,)
we may justly suppose, that it is not the design of
our Lord's parabolical representation of things here,
to signify that all his faithful servants are, with
exact equality, so, in proportion to what they receiv-
ed ; but only that, in general, of his servants (that
are so by his trust, and their obligation) some are
faithful, and some are not so. Of those that are
faithful, some have received more than others, and
have accordingly improved and gained more than
others. As their stock hath been greater, so they
have had their heads, and heart, and hands full of
business, in order to manage and advance their
stock. They have wrought hard ; they baTc rctko
ed time ; they have traded far ; they have beeacssj
cerned that their Lord should receive bis ova ^
much as it was) with proportionable ioterdt^^
usury. And so there is room and reuon to ^
them, in the first place, the remonerant appioba^-^
Well done, good and faithful servants ! And sorr.j
experience will testify, that all that are sictrj
faithful under equal talents, are not jet eq»l
faithful. Nay, have not many of onr Lord's scnas^
intrusted with few talents, been much more kst'\
than others, intrusted with more? May not dsij
spoken to our shame ? How eminently faitiifil wfii
they that lived in the dawning of the gospel aid i
formation among us ! There are of those, to rM
the Lord will in a distinguishing manner saj. ^t
done, good and faithful servants !
5. Our goodness lies especially in faithfalofsi
the Lord Jesus. Then we are good, wbeo ve
faithful servants to him. The disciples have,
wise, much sin. Should they be compared witi
Father's, that is, the Creator's, law, they will be foi
miserably corrupt, defective, and guilty. M
pollution runs through all their powers. Mar
transgression they commit, and many an efi
defection they make from God, and tfadr dotrt
him. His original law would condemn them ail ^
their faith in, their faithfulness to, the Redeem'
may be styled their evangelical goodness. Tbej
good in his eye, while they heartily abide villi
As amidst the exercise of moral virtue, sod f^
servance of those laws that secore the peace ie.
order of this world, something is still wantie:.
there is not a sovereign respect to the Lord Cb^
Mark x. 17. So, if that dwell in the heart,!:
habitually and denominatively good, wbatererea
ruptions and disorders may also dwell there,
believers are, at present, far enough from perfeetk!
But this sovereign respect to the Lord Christ, d
in all the sanctified. The saints vae faithful
in Christ, This faithfulness, in mind and heait
tinues with them, amidst their falls and failind
Though temptations, sometimes, make a prev (j
them ; yet they would not, for all the world, Kwaa
their Lord and Master. They are desirous to foJ^
him still, though .sometimes they are faint, vean
discouraged, or sometimes stumble in tbeir nij
They may fall out sometimes among theouielvrs ^
Paul and Barnabas,) yet neither fall out with t^
Lord, nor with his service ; but resolve to ^ ^'^j
and maintain their contract made to sene biai
Should, in an hour of temptation, the propos) i^
made, as once it was. Will ye also go away .* U tc*^
be refused with the same distaste. Whither shai^^'
go ? Thou hast the words of eternal life, Aod vkilr
this disposition and choice abides, thy Lord ^^
acknowledge thy goodness. Thou art good as i<^
as thou art faithful to him.
BY THE REV. JOHN REYNOLDS.
1285
6. The Lord Christ will call all his serTants toge-
ther, when he comes again. His faithful ones shall
all be collected and united. He has something to
say to them ; something to do with them. Some-
thing to say to them, that will be to their utmost
transport and joy. Something to do with them : to
receive them to himself, and to conduct them to the
felicity he has prepared for them, and promised to
them. What a noble congregation will that be!
The universal assembly and church of the first-born,
whose names are written in heaven ! Oh holy, happy
society ! Holy, without blemish and mixture. With-
out blemish in their own persons. Incorporated
spirits made perfect! made like to the angels
of God! without mixture of any other persons
among them. No goats then among the sheep, or
tares among the wheat. Sinners shall not dare to
stand in the congregation of the faithful. Happy
society ! Joyful in the love and smiles of their Lord,
and in their love to each other ! We know not how
the transactions of that day will be so accurately
managed as they are to be, without the knowledge
of those we have known and conversed with before.
We shall see those that we have offended, and that
have offended us ; those we have done good to, and
those we have received good from. An account is
to he given either with joy or with grief. As ye
have acknowledged us in part, that we are your re-
joieinffy even as ye also are ours in the day of the Lord
Jesus* Then shall these tears be wiped from your
eyes. Ye shall see the faithful Henry again ; see
him rejoicing in and with all those, to whom his
love and friendship, his ministrations and sacred
services, have been savingly beneficial here.
7. When the Lord Christ comes, he will call his
servants to an account ; to an accurate, severe ac-
count: all bis servants, good and bad, faithful and
unfaithful. The words themselves, indeed, only be-
speak an account of the good ; but that account
must suppose a discrimination of them from the
bad ; and the context extends the account further.
The world is his ; the church is his. The dwellers
there are, by profession and obligation, bis servants.
The sacred advantages they enjoy, are talents com-
mitted to them by him. He sets them in a state of
probation. He calls them to work, intrusts them
with goods, and says. Occupy till I come. Negotiate,
merchandize, trade and traffic, till I return. Inti-
mating, that he will come to call to an account.
And how strict is that account ! He knows very well,
to whom he has committed ten talents ; to whom
five ; to whom one single one. O how little do we
remember this account ! how little do we study to
give it up with joy !
8. When our Lord comes, his good servants shall
appear in all their faithfulness before him. They
shall come attended with all their faithful services
to bim. The servant here approved, shines in the
improvement of his ten talents. The Lord takes
notice of it all. Of their faithful offices it may be
said, as well as of their persons, that none of them
shall be lost ; but the Lord will raise it up (to light
and to remembrance) at the last day. He will have
it so ; for there was but little faithfully done for
him in the world ; and that, that was so, he will not
forget. He has had but few real servants, though
many pretenders to his house and family. It may
be, few of the seeming great and pompous works of
religion have been done seriously and sincerely for
him. Many corrupt principles have founded mo-
nasteries, colleges, churches, hospitals and alms-
houses. A great many famous, splendid works will
be lost at the fiery day. Many will appear such, as
for which the authors have either already received
their reward, or must expect no other, than the
wages of sin. Nay, possibly, the good servants were
not good in all their services, but roust lose some at
the day of fiery trial ; as seems intimated in that of
the apostle, 1 Cor. iii. 15. If any man's works shall
be burnt, he shall suffer loss ; but he himself shall be
saved, yet so, as by fire. Since little has been well
done, evangelically done for him, he designs that
his faithful ones shall appear attended with all their
faithful services. The Gaiuses, the Henrys, shall
be illustrious in all that they have done faithfully,
both to the brethren and to strangers. Also, where-
in faithful service has been done, therein was duti-
ful, honourable regard paid to the Lord: it was
done for his name*s sake ; out of love to him, and
respect to his glory. And will he not consider
what has been so done? Will not his love to himself
and to his own name, engage him to remunerate
such sacred regard to himself? Sure it will. In
that ye did it unto the least of these, ye did it unto
me. And he is not unrighteous, (or ungrateful,) to
forget your work and labour of love, which ye have
showed to his name. And then, he hath promised
remuneration to each piece of faithful service. None
of their labour to him and for him shall be in vain,
or shall be thought to have been so, at the great day
of account. Happy they, that come loaded with
faithful services for the Redeemer! Happy (we
must needs say) the three Henrys most nearly re-
lated, and last deceased ! the present object and
occasion of our grief, with both his parents. The
father gave himself up to the active life, and was
eminently skilful and faithful therein. The mother
(as the son hath informed me) was as eminent in
her place, as the father in his. The son, the present
object and occasion of our grief, was (as is well
known) t» labours more abundant. Singular vessels
of mercy here, of glory now, and especially at the
great day of their joyful account !
9. The Lord Jesus means to commend his faith-
ful servants at the day of his return : he will openly,
solemnly commend them, at the day of their ac-
}2HG
A FUNERAL SERMON,
count. ADgcIs, men, and devils shall be witnesses
of the complacential suffrag^e and approbation that
be will then give them. It shall appear how be
loved them, how he was pleased in them and with
them, when heaven and earth shall hear the loud,
commendatory sentence, Well done, good and faith-
ful servants !
We know not now the nature, the parts, the or-
gans of a spiritual, glorified body ; we know not
what voice is among spirits, or how, without voice,
they communicate their intentions and sentiments
one to another. We know not how the spiritual
body of the Redeemer, far transcendent to, and
more glorious than, those of his saints, will differ
from a spirit. We know not particularly, how his
approbatory mind and good- will will be reported to
them. It is sufficient to us, at present, that he will
so represent to them his acceptance of them and
their faithful services, as will amount to an abun-
dant commendation, and to their abundant satisfac-
tion, exultation, and joy. Our Lord, we may say,
commends his servants now, in his intercession and
advocacy for them ; while he recommends them to
his Father's favour, protection, and grace. This we
may see in his last prayer for them, which seems to be
the pattern and substance of his intercession above.
Though in his converse with his disciples, he had
had occasion enough to find fault with them, and to
chide them for the dulness of their minds and earthi-
ness of their apprehensions ; for their unbelief and
hardness of heart ; the deficiencies of their love and
courage, and readiness to forget his word and works ;
yet, when he is leaving the world, and willing to leave
them, thereupon, to his Father's care, he has nothing
but good to say of them ; no mention of their faults ;
but — T/iey have known that all things whatsoever thou
hast given me, are of thee ; and-*/ have given them
the words which thou gavest me, and they have receiv-
ed them, (though they had received them at a slow
rate,) and have known surely, that I came out from
thee ; and they have believed that thou didst send me.
Endearing Lord ! how good and kind is he, thus to
make the best of bis servants' case ! And does he
commend them now, and will he not do so when he
comes again ? That is the day of retaliation and re-
ward ! The day, in which he will be admired and
glorified in his faithful ones. The day of account is
the proper season for approbation ; and that he will
afford in and with an open commendation, Well
done, good and faithful servants !
In the reason or reasonableness of this generous
transaction of his, his public commendation of his
faithful servants, we may satisfy ourselves by such
considerations as these :
He will commend them, we may suppose,
1. For his Father's honour. From him they ob-
tained mercy to be made and to be found faithful.
His grace was displayed in leading them unto the
Mediator, and confirming them in him : in Icadi^
them to him : No man can come to me (by reason ^
the predominant corruption of nature) exttpt thf
Father, who hath sent me, draw him. As the Fatbc'
sent him into the world, so, by potent persaaisioa, kr
draws disciples to him ; and confirms them in bia.
and in a holy faithfulness to him. iVov, he riti
establishes us with you, in Christ, and kmtk aueimM
us, is God. He pours on them the same unction a5i
on the Redeemer; and so implants and enlivei^
them in him unto all fruitfulness. Their faithfo'-
ness honours him as the prime root and cause of it;
and not only as such, but as the final cause, and olb-
mate end, of it The Redeemer's serrants were the
Father's also : they were restored and retarcd
unto the eternal God. As none came to the Fatiic;.
but by the Son ; so none come to the Son, hot tbcr
come to the Father also. We come to him as Me-
diator ; and coming to him in that oflScc and notiot.
we cbme on purpose to be directed, led, and united
by him unto the blessed God. The trne worshippers,
and those that are ^represented, by the apostle, as
the object of his intercession, are styled* Those tkti
come to God by him. At that efajf, says he, tiz. wbea
the divine Spirit shall be plenteously poured out
ye shall know that I am in my Father, and you in mt,
and I in you, John xiv. 20. Ye shall be certified
then, that as I act by the concurrence of the great
God with me, so I conduct you to him, and join yoi
with him. The faithful servants of the Lord Jesnu
are the faithful servants of the eternal God. All mim
are thine. They that belong to me, and are devoted
to my name, are devoted to thine also. And where
else, truly, are the servants of the eternal God to be
found, but among the disciples of Jesus ? We msr
talk of natural religion, but where is it to be found
in the life and practice, but within the church of
Christ ? We may talk of moral virtue, but what aa
empty shadow is it, if not founded on the lore of
God ? And where is that to be found, but among
the servants of Jesus ? It is he that opens to them
the nature and excellences of the eternal God, the
counsel, law, and love of the eternal God. It is he
that calls them unto the worship and obedience of
the eternal God ; that, by his heavenly revetation5
and Spirit, kindles in their hearts the love of theeter-
nal God. His servants then are, and must be, the
servants of the eternal God. In being faithful to
him, they have been faithful to God. In tbeir
faithfulness, they glorified God ; and demonstrated
thereby their true discipleship to him. Herein it
my Father glorified, that ye bring forth much fruit ;
so shall ye be my disciples. Having by their faitb*
fulness glorified the eternal God, according to tbe
law of disci[^eship to him, he will be ready (al-
most to thank, but sure) to commend them, when
he comes again. Well done, good and faithful ser-
vants !
BY THE REV. JOHN REYNOLDS.
1287
2. Kor his own honour. His grace has been dis-
ayed in their faithfulness. Without him they
aid do nothing. He was the vine, from which
eir life, their fruitfulness, and faithfulness was de-
?ed. He is the second Adam; and he appears,
them, much more potent and successful than the
St was. The first was, indeed, a living soul ; but
t secured neither himself, nor his posterity: he
on proved unfaithful, and entailed unfaithfulness
>on his race. The second Adam is a quickening
y\ rit ; not only continued faithful himself through-
it the whole course of his obedience, but teaches
id enables thousands to be faithful too ; thousands
' old Adam'i apostate race. He transferred them
himself, ingrafted them Into his vital body, shed
ucti Tying virtue and Spirit upon them ; in recount-
1^ the products of which, he may well, to his own
raise, say to his faithful ones, Well done, good and
lithful servanitl
3. To manifest his approbation of their active, di-
gent holiness. The righteous Lord loveth right-
9usness, and bath promised to crown it at the last
ay. By the same rule, that sin is offensive to him,
bedience must be acceptable and grateful. He
ectified their nature, that it might be capable of,
nd intent upon, regular and sanctiGed operations,
le purified his people, that they may be zealous of
ood works : and when they are so, they answer a
Teat design of his redeeming, purifying grace. In
heir holy faithfulness, they act most suitably to
he original law of creation and integrity. They
Qost nobly employ the native powers bestowed
ipon them; they act most rationally, spontane-
msly, and agreeably to heaven-born spirits. Most
-ationally. Their pious faithfulness is dictated by
he highest reason. They must needs serve him,
hat serred them to the death, served their chief
nterests and eternal salvation. They see, that all
>ther service, separate from his, is folly and mad-
ness. They see, that time is short, the world is
vanity, and death approaching : that it is his ser.
vice, faithfully performed, will give them peace
find satisfaction then. Most spontaneously^ as the
scales are dropped from their eyes, the ill bias
and load is removed from the heart and will. They
run the way of their Lord's commandments with
an enlarged heart; and are sorry that they can
run no better, and do no more. They gladly design
and meditate the ways wherein they may serve
him. Most agreeably to heaven-born spirits. As
those that, in their first formation, came from the
Father of spirits ; and as those that have been anew
created by him. They now show that they are re-
turned to God, to his law and love. They please
him, and are aspiring towards the enjoyment of
him. To this, the Mediator called them ; and this
must be delightful to him. If the steps of moral
virtue, and observance of the secondary table of the
law, be pleasing to him, (as in the young man,
whom, upon the assertion of such virtuous obser-
vation from his youth, our Lord is said to love,
Mark x. 21.) much more will the zealous exercise of
his own sanctifying grace, in his faithful servants,
be approved and commended by him. The exercise
of their integrity and love, of their faith and faith-
fulness, will be found to their praise, and honour,
and glory, at the appearing of Jesus Christ. There-
in they have endeavoured to conform themselves to
their Lord himself.
4. To vindicate them from the vile aspersions
cast upon them by a blind, malicious world. Holy
faithfulness has seldom here appeared in its true
light and colour. The servants of God, and of his
Christ, have, in all ages, had their abuses, re-
proaches, and misrepresentations. Their innocence
and integrity have been usually clouded and ob-
scured. Thence, they have not been able (o do the
good they might and would, nor have been such
an honour to their Lord and his cause as they
should have been. They were not of the world, and
so the world hated and reproached them. They
were opposers of the devil's kingdom ; and the
devil hath found ways enough to vilify and blacken
them, and make deluded miscreants believe, they
were his complices and friends. Do any of them
come in the severe, abstemious spirit of the re-
former, John the Baptist ; they are melancholy, or
have a devil. Do they come in the familiar, soci-
able mind and conduct of the Redeemer himself;
they are then friends of publicans and sinners. An
irreligious world will not be pleased with any of
their deportment and conversation, as long as they
walk according to the great rules and end of di-
vine religion. In modern times they are loaded
with the scandalous names of liei-etics and hypo-
cnies ; of schismatics, jrrecisians, and fafiatics :
and under such names they are sent to exiles and
galleys, stakes and prisons. But he that knows
their integrity, will bring forth their righteousness
as the light; will vindicate his cause and them;
will silence and confound all their implcaders, and
particularly the great accuser of the brethren, by
one public sentence of his, Well tioite, good and
faithful sei'vants !
5. They were his honour here. That little ho-
nour that he had in and from this world of ours.
As they were called and culled out of the world
to be a people to his name, so they lived to the
honour of his name. They were witnesses for him,
for his truth, and oflice, and glory, in the several
generations in which their lot was cast. On this
account he recommends them to his Father's tuition,
when he was leaving the world : Thine are mtne,
and I am glorified in them, John xvii. 10. They
speak him, preach him, exemplify and commend
him to an ignorant, unbelieving world, and in kind
1288
A FUNERAL SERMON,
retaliation, he will commend them at his retain. /
say unto ye^ (and ye may depend upon my word for
it,) that whosoever shall confess me before men^ him
shall the Son of man confess before the angels of God^
Luke xii. 8. Since, then, the name of the Lord
Jesus was here glorified in them, they shall be glo-
rified by him, and particularly receive the glory of a
solemn acknowledgment and commendation from
him, at the day of their account, and appearance
before him.
6. To set them on admiring at his surprising
condescension and love. Unutterable grace is to
be poured out at that day. The Redeemer resolves
to do every thing, by which he may be admired
and glorified in his saints, at that astonishing day.
And this shall be a piece of the wonder of the
day, that he will take notice, approving notice, of
such servants and such services. Such servants,
that were in themselves so sinful and defective!
sinful in nature, to their own continual shame
and grief! so dark and destitute of .spiritual light!
so impenitent and hard-hearted! so unbelieving,
remiss, and cold in their love, and grateful resent-
ments of his goodness ! Alas ! they knew not how
to bear themselves and their own hearts, while
they were here. They were their own continual
disease and burthen. So defective in what they
did, and in the omissions of what they should have
done. Had they done all that was required, they
were, at best, but unprofitable servants. And will
the Lord of life so kindly regard such impertinent
ones as they ? He needed them not. And how much
did they omit of their duty? Lord^ forgive my sins
of omission ! said the pious, famous Vsher, when
he came to die. How oft did the laziness of the
flesh, the temptations of the world, the discourage-
ments of the times, divert them from plain and ex-
cellent services ! And then, how 'defective in those
they wrought! And will he respect and recount
such services as theirs ? proceeding from such im-
perfect principles, and so darkly levelled at his
glory? O the unspeakable goodness, and favour!
Will he approve what they had forgotten, or what
they thought would never have been forgiven ? Sur-
prising grace ! This must needs overwhelm them
with wonder, and set them upon the reflection and
inquiry, when ever such works were done by them :
Lord, when saw we thee hungry, or naked, or in
prison, and did so minister unto t/iee ? But he knows
the times when, the persons to whom, the cases
in which, they ministered, in all their services, to
him. They are recorded, and shall be recounted
at that day, to their surprise, and unconceivable
amazement at his grace and love. With what
rapturous astonishment will the strange but charm-
ing accents strike their souls, when the blessed
Judge shall say, Well done, good and faithful ser-
vants !
7. To show to all, the reason of the diffeit&ef
he makes among the natives of this world at Ik
day. Vast distinction be makes among them. Sok
he raises with such horrid, yet deathless bodies, e
devils would have, were they to wear any. Tbea
he sets at his left hand, frowns upon with otais
disdain and indignation, and then dooms to ife
region and flames designed and prepared for ^
implacable rebels against heaven, the deviUtk&
selves. Others he raises in honour, pover, sad
glory ; clothed with immortal bodies, glorioas hU
his own. Them he sets at his right hand, the pl^
of reputation and renown. Them he adjad^ts, u
to the mansion of angels only, bat to an eodiei
blessedness with himself and his Father io thtj
glory. In so doing, he acts not merely at a d«-
potical, arbitrary rate ; it is not the office of i
judge to do so. For then he might as well coafs
this glory on the opposite black rank and cob-
pany. But it is the function of a judge to do yit
tice, to administer law, and pat in execotion ^
rules of government. However arbitrary oar Lorij
may seem now in distributing his grace, to pre{&7
persons for the honour of the day \ As he ttiU hst\
mercy on whom he will have mercy ; yet, tbeo ki
appears as the righteous Judge. And as soch, kj
must execute gospel sanction, and fulfil the tbmt-j
enings and promises he himself hath made. Be
hath promised to his faithful ones the cromiotj
life, and he will be sure to bestow it. AccordJodj.
he will find out all his faithful ones ; will recogstj
their faithful services; will let the world ki^^
that though they have no merit, they have das
the work he commanded and approves ; thej baie
cleaved unto him and his service, when otWn
would not ; they are the persons to whom bis pro-
mises of life and glory appertain ; to wbois, »
righteous Judge, he is obliged to give the crof£
of righteousness; whom therefore in opeo ccart
before men and angels, he mast pronooDce %d
commend as his good and faithful servants.
8. To cast (as we may well suppose) a tonoei;!-
ing reflection upon those refractory soals^ tbat
would not be faithful. They shall see what tber
have lost ; what honour and approbation tbey ba^(
forfeited and fallen short of. O the dismal itfnt
that will seize unfaithful souls at that day! They
shall bethink themselves how they were iDvitedaiiJ
called unto like faithfulness. That the same cron
of glory was pro'posed and promised unto them, as to
others. The process of that day was opened to tko:
the honours of the faithful were set before llies:
the loss, the misery and shame, of unfaitfafal obcs
were sufficiently represented ; bat they wonld »t
believe, would not be faithful. They regarded e^
the honours that were to be adjourned till tbe \^
day. They loved the praise of men and appro^'
tion of the world. They would be of some ^
BY THE REV. JOHN REYNOLDS.
1280
ind fi gare here, whatever became of eternal glory,
knd now they are debarred the Judge's commend-
ttion. Horror and confusion must seize them» while
bey are separated from the good and faithful
company, and excluded their applauses and joys.
) what unspeakable honour and dignity have they
ost, and what eternal, blessed consequences there-
ipon !
9. To reflect a tacit honour npon faithful an-
gels. Consequentially, to approve and commend
hem also. They will stand by ; and their faith-
ulness cannot but redound to their honour, in the
lay when faithfulness is publicly commended. We
Lnow not that those unblemished spirits will be
>rooght into judgpnent at that day. Know ye not 9
hat toe ehall judge angels? is usually and plausibly
estrained to those that are conBned in chains of
larkness. Though it may, perhaps, be thought,
:hat there may be reason for a solemn judgment in
'eference to the one, as well as the other. Have
:he evil angels, since their fall, been continually
3pposing the Redeemer and his kingdom ; the
;>ious ones have, on the contrary, ever since their
conservation, been diligently serving the Redeemer
md his kingdom. Have the evil ones been the
tempters and opposers of the saints, and so capable
)f being judged and condemned by them ; the
pious ones have been also their friends and minis-
ters, and so as capable of being approved, thanked.
And commended by them. But let us not be wise
eibove what is written. Will the Mediator com-
mend his faithful mortals ? those that were so im-
perfectly and defectively faithful? What respect
must he have for his perfectly faithful servants!
They that always rejoiced in his commands, and
never failed in the complete execution of them.
While the saints of earth are commended, the com-
mendation must ascend, and affect the saints of
heaven ; their consciences, in the mean time, will
applaud them ; and they rest assured of the Judge's
good- will towards, and approbation of, them also.
Saints on earth were faithful in few things. Their
time was short. The saints of heaven (the natives
there) were faithful in many things ; faithful in the
great erish, when thousands of their brethren fell ;
faithful, each of them, through all ages of the world ;
faithful in all things. Commendation is much more
due to them.
10. To cast shame and torture (as we may well
suppose) on those angelical spirits, that refused to
be faithful. Angelical spirits we may call them
for distinction sake ; though in refusing to be faith-
ful, they refused to be angels; i. e. messengers
and ministers to the heirs of God in the world.
They soon renounced their allegiance, and faith-
fulness to their God and Creator. Yea, and some
think to their Redeemer too; i. e. to the Son of
God considered in the capacity of the Redeemer
of this world. For it is apprehended by some di-
vines, that the primitive sin of the angels lay here ;
it was discovered to them, that this world of ours
would revolt and fall from God ; that the blessed
Son of God would put on human nature and ac-
complish out redemption ; that this Redeemer
(thus humanized, or incarnate) should be made
head of men and angels ; that by his redemption
he should advance a great body of mankind to
their seats, or seats superior to their own ; that
now, some of the angelical tribe acquiesced in this
discovery of the divine counsel, comported with
it, and secured their station and the divine favour;
that others, in their pride disliked the method of
the divine purpose, stomached the superior ad-
vancement of the human nature in the person of
the Mediator, and so, were thrown down from
their illustrious habitations. But however plau-
sible this sentiment may, at first, appear, yet, upon
maturer thoughts, it will appear attended with irra-
tional or unsupportable consequence. For should
it be revealed to the angels, in the state of their
integrity, that this world would apostatize, it must
be revealed also by whose means and seduction
we should be induced so to apostatize ; viz. by the
seduction of angels antecedently apostatized. At
least, the revelatipn of the Redeemer must repre-
sent to them out of whose hands we must be re-
deemed ; viz. out of the hands of fallen angels ;
the seed of the woman must be supposed to bruise
the serpent's head, and destroy the power and works
of the devil. And should it be known to the angels,
before they sinned, that they should sin, and be
thrown down to horrid darkness, be trampled upon
by the Redeemer, and tortured for eyer, what a
blast must that be to their happiness, what a be-
ginning of despair, and desperate occasion of their
sin and ruin 1 But in what instance and particular
soever their sin was exerted, sinned, we know, they
have, and fallen from their integrity and faith-
fulness. Faithful they would not be to their God,
to the law of their creation and of the happy region
where they dwelt. What sharp regret and envy
will torment them, to see fallen mortals (such that
were fallen by their instigation and inducement)
raised to a noble, degree of faithfulness to their
Lord ! to hear them commended by the Lord of
life and death, from a resolved faithfulness to
him in the midst of a perfidious world ! yea, to
hear them commended for their faithfulness in
opposition to them and all their wiles and storms !
These revolted spirits were here grieved and vexed,
that any of our race were recovered out of their
hands ; were reconciled to heaven ; and walked
faithfully with their great reconciler. They did
all they could to reduce them from their sted-
fastness. They laid snares, employed stratagems,
and raised storms of persecution against them.
1200
A FUNERAL SERMOM,
The devil shall cast some of ye into prison, and ye
shall have tribulation ten days. But he thou faithful
unto death. They woald neither be faithful them-
seWeSy nor let others be so. And it may justly be
determined that the faithful ones, that thus stood
it out to the last against them, shall be solemnly
commended in their hearing, for striking utmost
shame and confusion into them. They see, with
horror and despair, the glories they have lost. They
see sinning mortals (such that were once so) raised
to their happy seats. They see them received with
joy, approved and applauded by the Judge ; while
themselves are hurled down to endless shame and
contempt. O the direful lashes of their own con-
science! O the reproach and disdain cast upon
them by the great God, by the flaming Judge, by
the faithful angels, and faithful saints ! Away with
such proud, rebellious, cursed miscreants, into the
lake of inextinguishable fire !
Thus we see there may be reason enough, why the
Lord Christ will publicly commend his faithful ser-
vants, when he comes again.
May this now prepare us for some application of
tbis affecting truth. O that it may strongly affect
our hearts I And may the application be taken in
such inferences as these :
1. We see what a good Master the Son of God
is. What condescension is here, not to admit only,
or barely accept, but to commend such servants,
such service! He knows very well what they are ;
be sees through their hearts ; and sees all the cor-
ruption and corrupt principles there. And m^ dis-
cerns well enough, how impure they are, and how
imperfect their services; and might justly disdain,
them all. He is holy and jealous ; his eyes are as
a flame of fire. And the more holy and jealous he
is, the more naturally and justly might he slight
and abhor such servants. But here is an instance
of gospel indulgence. He commends those whom
he might condemn. Here is something more than
mere pardoning grace. He does not only pass by
their faults and follies, does not only forgive the
iniquity of their holy things, but commends the
work, applauds the service. Who dare say that
he is an austere person, or a sour master? Can
any one be more candid and generous? He knows
the weakness, the failures, the defects of all the
service offered him. He knows how indebted his
servants are to him and to his grace ; that without
him they can do nothing, and yet he is resolved
to commend them in the day of their account. O
how happily deceived and disappointed will many of
them be ! They were continually poring on their sins,
and thought that such as they should never be ac-
cepted. They were continually meditating the im-
perfection of their grace and holy principles, (if they
could suppose they had any,) and could not believe
that such blind, lame, cold services, could be par-
doned, much less approved by their Judge. But be
of good cheer, ye faithful ones ! Your Judge is far
better than you ; and better than yon can imagine.
He remembers the work that you have forgot. Where-
in or whereon ye are ready (and have reason in some
respects) to say, or write. 111 done, he will say. Well
done ! What yon have given up for lost, be has laid
up for your joy. How will you be transported, when
you shall hear him say of such as you. Well done,
good and faithful servants ! Admire his noble can-
dour and generosity ! ye arc thus glorified in him
and by him, according to the grace of our Crod, and
the Lord Jesus Christ
2. The Lord Jesus will himself be faithfal. He
commends his servants for being so. And will he
be defective in that, that he reckons, and declares
before the world, to be their commendation ? No.
he cannot ; so far as that can belong to him. And
faithfulness does. He is the faithful and true H'tl-
ness. Depend then upon his word and covenant* Rest
assured of the infallible accomplishment of all his
promises. Intrust him with your souls, your bodies,
and all the affairs of your salvation. Faithful is he
that hath called you, who also will do it ; will do all
that he bath called you to expect at his hands.
3. May it not seem strange, that he docs not take
more care to vindicate his servants here ; to wipe
off the reproaches and opprobrious reflections cast
upon them ? It would tend to his honour, as well as
theirs. How is his glory eclipsed, while his servants
lie under such clouds here ! We are reckoned as the
off-scouring of all things, (as the filth of the world,)
says one of the most faithful of them. Will he com-
mend them at last, and not commend now! or
suffer them to lie under all manner of shame and
ignominy ? Let us take it as a piece of his myste-
rious providence.
4. See what honour awaits the Redeemer's servants
at the day of his return. None of the applauses of
the world may be set in the balance with his com-
mendation. Not all the trophies, triumphal arches,
or ensigns of honour, on the globe, can give the
fame, that attends the breath of his approving lips.
He can soon make your name ring through the hea-
vens, assumed and shouted by angels there. Let his
holy servants be content with their obscurity at pre-
sent; content with the scandalous names and impu-
tations now falsely affixed upon them. They are not
fit for great honour and applause now. They know
not how to bear it When they are fit to bear it, they
shall have it. When they are purged from all their
pride and vanity ; from all their self-conceit and self-
assuming apprehensions, they shall have it in abun-
dance. The King of saints will bring forth their names
to open light, and fix it in the heavens. The Lamb
that was slain, will make it appear, that their names
were wrote in his adamantine book, before the foun-
dation of the world. The prince of the kings of the
BY THE REV. JOHN REYNOLDS.
1291
earth, the Judge of quick and dead, will bring forth
all their exploits in religion, all their achievements
for bis cause, and in his service ; will publish them
before heaven and earth ; will give the performers
of them an encomium beseeming angels; and so,
consecrate their name and memorial to eternity.
5. Is it not strange, that he will carry his ser-
vants to all this honour through all the obscurity
of the grave ? Will he commend them at last, but
slay them now ? Will he applaud them, when he
comes again, but now lay their honour in the dust?
What strange transaction is here ? Must now the
head and heart, that so faithfully served him, be
lodged where they can praise him no more ? Must
the lips and tongue, that were so much our dear bro-
ther's glory, and with which he so faithfully glorified
his Lord, be laid aside to crumble into dust? What
sovereign determination is here ? How easily could
his pleased Lord despatch for him (as for Elijah)
an angelical chariot to fetch him home, as a pre-
sage of future applause ! If the minister and minis-
tration of and under the law were so glorious, should
not the minister and ministration of the gospel be
much more so ? But we see that heavenly treasure is
committed to earthen vessels ; that the vessels must be
broken, in order to be re- framed, and fitted for glory.
Wc sec, that mysterious counsel governs the world.
6. Where is the belief of this great report? a re-
port, that should vividly strike the power of our souls ?
Where is the faith, that is due thereto ? Will the Re-
deemer commend his servants, at the end of the day,
at the end of the world ; what work would this be-
lieved make upon our minds ! What a turn would it
give to our souls, and all their faculties ! It would
awaken the drowsy and lethargic ; rouse the negligent
and remiss ; warm the frozen and benumbed ; resolve
the slow deliberator ; invigorate and inspirit the fear-
ful and discouraged ; confirm and cherish the faith-
ful servant ; and instil new life and strength to all.
Is so grand encouragement set before us? the Lord
pardon and cure our unbelief!
7. Will our Lord commend his faithful servants,
and will he take it ill, if we do so too ? Nay, docs he
not expect we should ? Must we esteem them highly
in our own minds, and may we not tell our estima-
tion to others? Sure wc may. And that for the
same reason for which he commends them, and
for which he would have so much of the lives
and acts of his faithful ones recorded in his own
book, the New Testament ; the honour of his own
name and grace in them. They therefore have
done good service, that have portrayed the holy
lives and transactions of his zealous servants,
and transmitted them to posterity. The lights of
the world should be set up to be seen. The epis-
tles of Christ should be read of all men. But
who shall speak the excellences, the faithfulness
of that servant, whose departure occasions this
day's sorrow and solemnity ? It is a subject quite
too big for me. I cannot satisfy myself (much
less you, who knew him longer, and knew him
more) in any representation I can make of his
natural endowments, acquired ornaments, or sacred
dispositions and virtues. I must leave it to some
one better instructed, (and more akin to himself,)
to tell yon the largeness of his mind, and of his
heart. To tell you the strange readiness and ferti-
lity of his invention on any subject, to which he,
at any time, applied his thought ; the faithfulness
of his memory amidst various studies and perusals ;
the solidity of his judgment both in secular and
divine affairs. To tell you the various parts of learn-
ing into which he travelled, particularly languages
and law. To tell you the sweetness of his dispo-
sition, in modesty and meekness, affability, can-
dour, and love ; and to tell you how all these were
sanctified and consecrated by divine grace. Faith
and love, you might see, instigated to such un-
wearied labours. Yon knew something of his emi-
nent piety and devotedness unto God. His life
was like a continued scene of actual devotion ;
continually employed (besides the necessary re-
pasts and converses of life) in prayer, exposition of
Scripture, singing of psalms, instructing of cate-
chumens, preaching the words of life, or meditating
something for the service of his Lord and the bene-
fit of souls, to be communicated from the pulpit or
the press. A.nd all this was done with such spon-
taneity and cheerfulness, as if he would regularly
prove the truth of the title of a discourse, (which
he told .some of us was in the press, and which,
now, must be the last he will send thither,) the Plea"
sure or Pleasantness of Religion, The abundance
of his public labours you pretty well know ; instant
in season, and out of season (if such work could
be so). The excellency of the subjects he treated
on ; the sweetness and spirituality of his manage-
ment of them ; the seriousness and affection of his
spirit in treating with yon by them, you have often
seen and experienced. His compassion and libe-
rality to the poor and indigent : his extensive cha-
rity and love to all Christians, under their rela-
tion to their common Lord, and common character
as saints: his sincere affection encouraging re-
spect to his brethren in ministerial bonds, you
cannot be altogether unacquainted with. His ex-
emplary duty and faithfulness in his various rela-
tions, as son, (that was a crown to his parents,) hus-
band, father, master, and pastor, (first at Chester,
and afterward at Hachney^) may not now be insisted
on. These many and more great things belonging
to him, it is to be hoped, will, in due time, be re-
ported to you. His singular acquaintance with holy
writ, his dexterity in making it familiar and useful
to meanest capacities, as well as to others, will,
in his expositions, be published to the world, as
I2d2
A FUNERAL SERMON, &c.
long as time shall last, or the English language
live. Happy man, that was touched with lethargic
symptom bat one day, or part of a day, while it
is the chronical disease of our lives ! So ill could
his zealous constitution comport with that drowsy
disorder, that, next moniing betimes, he withdrew
from it, and retired into that Incid, perfect world,
where alone uninterrupted, sacred activity and
unweariness concur together. In one thing mer-
cifully disappointed ; whereas he expected to be
ground to the dust by the stone, or dissolved by
the diabetes ; from the time of his last sermon (on
the Monday here) he slumbered away without sick-
ness or pain, (as he usually confessed, when asked
how he did,) till the next morning, that he fell fast
asleep in his blessed Master's arms. Happy ser-
vant, that had said and done so much in the proper
season of life and health, that he had nothing to
say or do, when he came to die, but silently retire
to bed, and enter into his Master's joy ! Yet, being
dead, he loudly speaks. Speaks the monitory
words he last insisted on at his beloved Chester, Let
tu fear ! Let vs fear, lest a promite being left us
(or, lest the promise being left, or deserted by us)
of entering into rest, any of you should seem to come
short of it ! Prophetical, sure, in the choice of the
last words he was allowed to preach upon ; the last
opened to you in this place, in this pulpit ; Surely
I have heard Ephraim bemoaning himself; when,
the next day, all the country was in tears, and true
Israelites were bemoaning themselves for loss of
him. O what a friend have we, has the church of
God, yea, the whole world, lost ! The chariots of
Israel! the horsemen thereof! In him we have,
particularly, lost the sixth volume of Expositions
on Scripture ; (unless any apparatus be found, that
will assist some compet<$nt hand to send it forth;)
a seventh volume, that was to be critical on diffi-
cult places of Scripture ; and an eighth, that was
to be a body of divinity, in sermons ; besides what
other he would have occasionally sent into the
world : these I know he intended. O let us be-
moan the sins that have forfeited this light, and
procured this loss ! But this loss to us is gain to
him. To be with Christ above is far better, in re-
spect to his own felicity, than to be serving him
here below. With what joy must such a servant
be received into the heavenly regions! What so-
lace and delight must overflow his active soul at
the great day of his joyful account, (joyful, as con-
cerning himself, however it be concerning you,)
when his great Master shall receive him with these
loud accents, (containing a character above all that
flesh can say,) Well done, thou good and faithful
servant ! And this I speak with the more confi-
dence, (for I would dread being swayed by party
prejudice, especially in matters of such moment,)
as being persuaded that not you only, but all the
pious of all persuasions, that had opportonitf i{
being acquainted with him, with his spirit, life, asd
labours, unanimously concur in this sentiiaeiit, tb:
this must be his entertainment by his Judge ai Ik
great day. Well done, thou good and faithful 9m^^
And since there will be subordinate judges tai.
those that approve and applaud the determi&atNi
of him that is supreme ; we may well suppose, ty
Chester, Cheshire, Lancashire, Shropshire, Heekm,
London, and other places, will bring in their fcf-
diet, and add their concurrent suffrage to \ki
Judge's sentence, Well done, thou pood and fedijid
servant ! Yea, shall the stone cry out rf the wd,
and the beam out oftltt timber ansu^er it, agaisstti^
wicked and perfidious ; and must we not saj . th-t
the walls of his own house, and particularlj of fcb
study therein, the pulpit, and the press, will all be
ready to resound and echo to the Judge's applaodis^
accents. Well done, thou good and faithful jfrrcit.'
8. What a provocation and incentive, nov. ."!
here to holy faithfulness ! Be faithful, bretiim.
to the Son of God ! His commendation will he
your sufficient reward. Are you ambitioos? It j
incident to polite, refined minds, so to be. Het
is a mark for your highest ambition. Coret tk
approbation, the applause, of the great Jud^ ef
the world. One commending word from bb lips.
will secure your glory and renown for ever. Ooe
word of his will confound every accuser. Wi
cancel or prevent any condemnation from sin, w
the world ; from conscience or the devil. Ose
such word of his will recommend 3'oa unto tbemo^
august, angelical spirits, and fix yon in their farosr
and company for ever. Yea, it will recoromeed
you to the eternal God, to his complaceocj ai^
endless communion ; you will, thereupon, be is-
mediately presented before the presence of his
glory with exceeding joy. This sentence, then prt-
nounced, will be sufficient retribution to oar dear
brother for all his work of faith and labour of h^t
It would now be epitaph for bim, long aod lar^
enough, as good and as great as be was, supposiK
it spoken by those sovereign lips. Well done, ti»
good and faithful servant ! Do not the accents ckara
your ears, and dissolve the heart, and instigate jos
to a holy, ambitious aspiration after them ? Is tk
faithful servant thus commended ? Have ye had sod
a wonderful example of sacred faithfulness befoir
your eyes ; Go ye, and do likewise. Be faithful (bre-
thren) to the Redeemer, to his interests and kiogdos
in the world. Be faithful to the ministry ye have «-
ceived, to the souls he hath redeemed, to the rocatien
wherewith ye have been called, to your light, ^^
numerous talents and obligations : and wbea tlK
opener of the graves shall come, the arbitrator of li^'
and death shall appear in the clouds, he will make tie
heavens ring with your praise and applauses; H*^
done, ye good and faithful servants ! A men, and J»*
A FUNERAL SERMON
PREACHED AT HACKNEY, JUNE 27th, 1714,
ON OCCASION OF THE
DEATH OF THE REVEREND MATTHEW HENRY.
LATE MINISTER OF THE GOSPEL.
BY DANIEL WILLIAMS, D. D.
TO MRS. HENRY,
LATE WIFE or THE
KEV. MR. HENRY.
Madam,
At the desire of your relations I sabmitted to make
Down to yoa the sad and unexpected news of the
eath of your late husband. The surprise of that
Dictive stroke made this to me a very diflicult
Qdertaking.
On the following day yon were pleased, by several
orthy gentlemen of Hackney, to request that I
ould preach there a funeral sermon on the next
ay ; the honour I had for the dead, and for you his
tlict, conquered my backwardness to such a per-
^rmance upon one day's warning. Your circum-
ances not admitting yon to appear so soon in
ablic, I was willing to send yon what I had
slivered, with some additions of what I formerly
reached on the same text. I heartily wish, that
hat I have said of the deceased may contribute to
)ur comfort, and conduct too. What I collected
om the texty will show you not only your duty, but
lat the happiness of saints is secure under all the
;currences of life and death. The surest mercies are
ispensed in both. Yon have a great charge upon
>u ; viz. the education of many of the children of
father so near to God. But you have also much
I encourage your endeavours; they are dedicated to
od, the pains taken with the capable have well
icceeded, the rest are hopeful ; many prayers for
icm are recorded in heaven, they are children of
le covenant, and of one well beloved by God and
good men ; he has left many printed instructions for
your assistance, which they will be apt to regard ;
and above all, you may, you ought, in all your good
attempts, and in every pressing difficulty, to look to
and depend upon the Almighty God, as the Husband
of the widow, and Father of the fatherleu. May yon
find constant tokens of his fulness, truth, and favour,
and from him receive comforts by all your remaining
mercies ! I am
Your sympathizing brother.
And faithful servant,
Daniel Williams.
Romans xiv. 8.
For whether we live, we live to the Lord; and whether
we die, we die unto the Lord: whether we live
therefore, or die, we are the Lord's,
The scope of this chapter is to maintain peace, and
urge moderation, among Christians, notwithstanding
their different sentiments and practices in rituals
and other matters, wherein the essentials of faith
and godliness were unconcerned. The text assign-
eth a convincing reason, why a charitable opinion
of each other should obtain, although such differ-
ences remained ; q. d, both parties are the Lord's in
life and death, both parties live and die unto the
Lord, and therefore they should neither despise nor
censure one another ; t. e. they are subject to the
dominion and judgment of the Lord as their sole
Proprietor, they are alsb received and accepted by
him as devoted saints, and as such they serve him
according to their different sentiments. It mnst
1291
A FUNERAL SERMON,
then be unjust usurpation, and dangerous un-
charitableness, to condemn such because of some
inequality in their degrees of light. But more of
this afterwards.
Observe, I. Sincere believers are the Lord's in life
and in death.
Jesus Christ is the Lord, for, v. 9. it immediately
follows, For to this end Christ both died, and rose, and
revived, that he might be Lord both of the dead and
living.
Life here expresseth man's present state, and
connotes all the time, endowments, abilities, interest,
oppoKunities for improvements and service, with
every talent possessed by us in this life.
Death puts a period to this present life by a sepa-
ration of the soul from the body. Upon death the
immortal soul passeth safely into the unseen state ;
which state is also referred to, because the interest
of Christ in his saints is not interrupted by death,
and his dominion is over the inhabitants of that
world of spirits.
Christ is indeed Lord of all men, as truly as of
believers; All being created for him and by him,
they owe to him obedience in life, and must abide
his judgment after death. All must appear before
the judgment-teat of Christ, • But sincere Christians
are the Lord's in a more peculiar sense ; for they
were assigned to him by the Father, Thine they were,
and thou gavest them me. They are his by special
redemption. He also apprehended^ them by effec-
tual calling, whereby they dedicated themselves to
Christ, and by mutual covenant they further became
his own ; They are for him, and not for another.^
Upon such accounts it is justly said to all believers.
You are Christ's ;^ nor is it a small part of their
privilege that they can say, / am my Beloved^s, and
my Beloved is mine.^
Quest. 1. What is intended by a Christian's being
the Lord's in life ?
Ans*. 1. He alone has authority to rule them,
especially in what concerns religion. His will
ought to be a rule to them ; whatever power others
can claim over them must be subordinate to his, and
by delegation from him. He is Head of the church,
to govern, as well as influence, bis members/ His
propriety is of that sort as to be a foundation of
such an absolute dominion, as admits no challenge
or excuse. All his laws bind the conscience imme-
diately; nor can any person dispense with, or
authority control, them. Our Lord has reserved to
himself to appoint officers in his church, sacra-
ments, qualifications of ministers, and terms of
communion, &c. To add to these is to usurp his
rights ; to alter or refuse these is rebellion against
his crown and dignity.
• 2 Cor. V. 10. b Phil. iii. 12. « Ezek. xvi. 8. d I Cor. iii. 23.
« Cant vi. 3. f Eph. ▼. S3. g Ps. cv. 15.
Ans. 2. They are his to use and dispose of Iks:
whilst they live. Shall not be do what ke m'iZ wi:k
his own? His justice and wisdom will preserve tk
rules of equity in disposing of them, aod yet be ii
so true to his own rights, as to claioi the disponl of
all our circumstances, and the appointiDg bov <rar
time and talents shall be employed. It is an uBJQ«t
denial of his propriety to murmur at the work be
ordains, be it never so mean or difficult. His title
to his people is such as to serve his purposes by thei'^
health or sickness, prosperous or low estate, higler
or lower station ; they are not to choose or dispate.
The interest of our Lord in us aathorizeth hid 10
effect his own ends by us, and by all that is ours, as
his wisdom shall direct ' Nor is this to be in »aee
cases, but in all ; or at some certain times, but as Urn?
as life endureth.
Ans. 3. The Lord is sure to be concerned for tbe^
good in all the occurrences of life.
The vicissitudes, wants, and dangers in this pn^
sent life are many ; the Lord's people are exposec
in this world to more distresses than others, becaoi?
of their fidelity to him ; but as their being bis briap
on them the hatred of the wicked, so the same thbc
is their security and relief under all their troublef
He oft, on this account, restrains their enemies, sav-
ing, Touch not my anointed, and do my prophets %s
harm.9 They find cause to say. We which live at?
delivered unto death for Jesus' sake, tknt the lif*
also of Jesus might he made manifest in our mens:
bodies.^ He who saitfa. He is worse than an in&dd
who provides not for bis own, cannot neglect to pn>>
vide for his own, the care of whom he has under-
taken when they became his : they are not sent u
war at their own charges.^ His eye guides tbeia w
the way he orders tbem to go ; hy his strength tki
are enabled to perform what he enjoins. His coats-
lations abound with their troubles. When weak.br
carrieth his lambs in his arms^ When they go astray.
he brings them back as his own sheep ; and vil!
say. Of them whom thou hast given me^ I hate hst
itone.i Their whole life shall evidence the tru(h g:
that place ; He will be our guide, even nnto deatkJ*
Quest. 2. What is it to be the Lord's in deatb, or
dying?
Ans. 1. The time and the manner of a belteTer's
death are in his band.
He has the heys of hell and death.^ His »iots
shall not die when their enemies please, but wkes
he thinks it most for his glory, best for his serraati
and in the fittest time. The weakest shall live t$
long as he has work for them ; and commonly tbet
who have been very useful, are taken away before
a longer life shall prove dishonourable, useless, or
intolerable to them. It belongs also to bin to pre-
scribe, whether the death of his servants shall be
h2Cor. iv. II.
1 John xviii. 0.
I I Cor. ix. 7.
n Pb. xWiii. 14.
k laa. \l n
• Rcr. i. l&
BY DR. WILLIAMS.
1206
(Iden or slow, easy or painful, natural or violent,
youth or age, by what disease, and by what means
.^y shall die. He has ends worthy of himself in
this variety ; and what is so equal, as that those
ds should be subserved by such as are his own ?
rter bad no cause of repining, when Christ signi-
d to him by what death he should glorify God, though
was to be a violent death; and he asserts his
^ht to determine of such matters ; when Peter
ked. Lord, what shall this man do? i, e. Shall John^
Y beloved, die as I must? Christ replies. If I will
tt he tarry till I come, what is that to thee ; follow
Tu me.'
A.ns. 2. When believers die, they are to appear
fore the judgment-seat of Christ,^
He alone has a right to judge them. By his
ntence their state will be determined, and not by
e censures of men ; or their own mistaken opinion
themselves. His own gospel will be the rule of
dgment f^ the great and convincing witness, will be
s omniscient mind, to which the gracious secrets
' their hearts were known ; viz. their good desires,
solves, contrivances, affections, and governing
ms ; these are better than what appeared oft, in
eir actions and attainments. It is the same all-
eing eye which observed those prayers, fasts, and
aritahle worhs,^ which they concealed from the
9rld, to avoid ostentation, and to approve them-
I\es to him as satis6ed with his sole approbation.
Ans. 3. Precious in the sight of the Lord, is the
ath of his saints,*
He who bottles their tears, cannot be prodigal of
eir blood, for it is precious in his sight ;^ it shall
)t be spilled but for valuable ends ; as to attest
s truth, and be the seed of his church ; and they
all pay dear who are guilty of shedding the least
'op of it. So the cry of this brought utter ruin
)on Rome pagan. And in revenge, shall Rome
ipal have blood to drinh, because she was drunk
Ith the blood of the saints,^ She may shortly boast
ose wounds are healed, which she received by the
ord of Christ's mouth, but she will, after a short
iuroph, find her plagues shall come in one day, and
e be utterly burnt with fire ; for strong is the Lord
odwhojudgethher ^ though the protestants will be
o much reduced to effect it.
Ans. 4. When dying, and when dead, he will deal
ith them as his own.
The sting^ of death he will take away by an
isured pardon, and full absolution. He sets them
)ove its terrors, by a firm persuasion that he over-
ime death, to deliver them from the fear of it;'
id by some foresight and foretastes of that good
bich follows their release. To render them meet
o John zxi. 19—S2. P Rom. xiv. 10. q Rom. ii. 10
r Matt ▼i.4, 5, IS • Ps. cxvi. V». t Ps. Ixxil. 14.
a Rev. xvii. c. » Rev. xviil. 7, 8. w l Cor. xv. W.
X llcb. li. 14, 15. f Luke zvi. 33.
for the upper world, their souls shall be set free from
all that Is carnal and earthly, by their separation
from the body ; and the divine principle alone
reigning in all ite faculties, his angels^ shall guide
and defend the departed souls through the upper
regions, till they arrive to the place of the blessed,
where Christ will receive them to himself; to possess
the mansions^ ha has prepared, and enjoy that perfect
light, love, life, glory, and delights, which he pur-
chased for, and becomes the members of such a head.
Them he will bring to appear with him in his glory, ^
when he comes to judge the world. Their bodies
shall his Spirit raise,** as the bond of union betwixt
him and them, which death could not dissolve ; those
bodies he will frame to that spirituality, as shall
suit the heavenly regions, and the employment of
exalted souls. These bodies will not only be freed
from all blemishes, pains, weakness, listlessness, and
weariness, but made like unto Christ's glorious
body,<^ then their whole persons are solemnly ab-
solved and vindicated, and Christ is glorified and
admired in them, upon which they ascend, and be
ever with the Lord, to be perfectly happy in a full
conformity to Christ, and the beatific vision.
Exhortation. Be all of you persuaded to become
the Lord's, by a sincere dedication of yourselves to
him.
Acknowledge that right he has to each of you ;
at the judgment-seat of Christ, every tongue sliall
confess to God,** i. e. to Christ, who is God, unless
Isa. xlv. 23. be spoke of some others besides the
true God. If you are among those who are devoted
to Christ, you will confess as they, v. 24, 25. In the
Lord we have righteousness and strength, in him we
glory ; but if unbelievers, you shall be ir«/iiziiifrfthat
you were so tnren#e«f against him, as to deny to come
and yield up yourselves to him ; this you shall con-
fess to be injustice towards him, and destnictive to
yourselves. He now puts in his claim, that by your
consent you may become his for your own benefit.
What have we to do with thee, Jesus, thou Son of God,*
was what better became the devils to say, than you ;
for he invites you ; your salvation depends on him
entirely ; and it is possible to be obtained for his
sake ; nay, it is certain to all, who will yield up
themselves to their blessed Lord.
Motive 1. For this end he died and rose again, and
revived, that he might be Lord of the dead and living.'
He has not only a claim to you as your Creator,*
but as your Redeemer too. You are bought with a
price, and that no less than his precious blood ; to
offer up yourselves to him, is your reasonable service ;^
he might well expect, when bleeding on the cross,
that he should draw all men to him ;* for what ene-
■ Jobn xiv. 3, & at Then. iv. 14. b Rom. viii. 11.
• Phil. iii. 81. d Rom. xiv. 10, II. • Matt viit. 99.
f Rom. xiv. a r 2 Pet. ii. I.
b Rom. xii. I. 1 Johu xii. 33.
1296
A FUNERAL SERMON,
mies coald be so anconqaered by his love, as rather
die by their woands than come to him to be healed?
He merited a propriety in yoa by his death ; he is
risen, and entereth his claim ; he is alive, to observe
how it is received, and has all power in heaven and
earth, to avenge himself on sach as reject him, as
well as to confer all his blessings on those who accept
his offer, by dedicating themselves to him. O be-
think you, whose are you, if yon be not the Lord's ?
it is an usurper, even the devil, who possessetb yon.
Motive 2. You comply not with the chief design
of the gospel, unless you become the Lord's.
The gospel is an invitation of sinners to Christ;
and all that is recorded therein, tends to incline men
to be the Lord's. What is hlMtorically declared of
Christ, the account given of the Spirit's operations,
the promises, and threatenings, all concur to prevail
with men to yield up themselves to him. What is
mentioned of the evil of sin, the misery of sinners,
the dangers, weakness, and emptiness of self, the
vanity of the world, the wiles and cruelty of devils;
all this is to bring us to renounce these, as compe-
titors with Christ for our affections and choice.
No minister can think his labours are effectual,
till he can say, / have espoused you to one husband,
that I may present you a chaste virgin to Christ,^ All
the authority of the gospel, all its directions, all its
allurements, encouragements, and helps, are not
only in vain to such as refuse to be the Lord's, but
they will aggravate iheir condemnation, and expose
them to the sorer punishments. This Jesus will
come in flaming fire, to tahe vengeance on them who
obey not the gospeU Flatter not yourselves by any
impressions the word has made upon you, or by the
hopes you have gathered from it ; for unless it has
prevailed with you to give your hearty consent to be
the Lord's, it has had no saving effects upon you.
That is its chief intention, for that it is adapted, and
its design is not fully answered, till every thought
and imagiiwtidn be brought to obedience to Christ,"*
Motive 3. To be the Lord's, includes the highest
honour and felicity.
The godly are pleased with the title of being his
servants, and oft mention it as their honour. But if
3'on will be the Lord's, yon shall not only be his
servants, but his peculiar people, his friends and
favourites, his brethren, joint heirs with him, his
temple, his spouse, the members of his body, and his
heritage,^ Our Lord Jesus declares all these con-
cerning every true believer. He fills up every rela-
tion to the extent of it ; and must you not admire
his condescending goodness, in inviting such as you
into such relations. What honour, what safety*,
what power, what riches, what happiness, must any
one of these contain ! what then must all of them
together include ? To be his, that is, to be his in all
k 9 Cor. xi. a. 19 Then. i. 8. m 9 Ccnr. x, 5.
• Rom. Tiii. 17. » Matt. xvi. 84.
these respects, connotes a happiness not to be ex-
pressed by fewer terms. Look back to what 1 }&n
said of the Lord's concern for his in life ; bov pre.
clous their death is to him, and how he deals will
them dying and dead ; and will yoa not find evit
fit to draw you to him, or enongh to coDviiiee m
what enemies you must be to yourselves, as veil as
to him, as long as it is your resolve, WewillmBttm
unto thee, I reserve another exhortation, as proper
to the next head, as well as to this.
Observe, II. All true believers evidence their bdet
the Lord's by living and dying to him.
This is the duty of every man, but it is the pete-
liar character of saints, they live and die to lb*
Lord ; it is the best and most undonbted eridesK
of their being the Lord's that tbey can give; bs
will it be proved by any thing without this, i!!
saving acts suppose our being the liord's, and ut
comprehended in living and dying to At«.
Self is excluded in both, v. 7. None ef wt lirta
to himself, no man dieth to himseif. Self is tk
great rival with Christ, and therefore to denii w-
selves ° is made one of the first conditions of wst s
becoming the disciples of Christ. Man bj ^
apostasy set up carnal self as* his chief end, lU
supreme ruler; his own humour, his own will.bij
own honour, yea, his belly, are to him his G^'
Therefore till self be renounced we cannot becon)^
the Lord's, nor live or die to him.
Quest. 1. Wherein do believers live unto tbe
Lord?
Ans. 1. In general they live to the Lord, vbe:
throughout their lives they act for Christ and towanb
him, as they who are his in life. The coarse vd
tenor of their lives must express a true acknov-
ledgment of his propriety in their persons and aB
their endowments ; and this not by starts, but as tfce
scope of their lives ; not for a short time at first, bst
as long as life shall continue. St. Paul sonis i
up in these words. To me to live is Christ.^ Me^
particularly,
(1.) They live and act in subjection to his aotbo-
rity as their Lord. You heard that the Lord has tk
supreme right to govern them ; this believers con-
fess, by their obediential regards to him ; tbey ▼>&
as he commandeth them ; and put tacety none (f b
statutes from themJ What he prohibits tbey for*
bear, what he enjoineth they acoonnt themsdn;
obliged to perform, and to exercise sincere repot-
ance, when they fail in either of these. Tbcir
solicitous inquiry is. Lord, what wilt tkouhastmitf
do?* This they impartially study, with a sincere pa^
pose to observe it against all the motions of ihea
lusts, and without respect to their secular mtere^
His word they esteem a sufficient warnat, tboaf:^
pPhlLiii. 19.
r Pa. znli. 99.
« PhiL i. 21.
■ Acts ix. &
BY DR. WILLIAMS.
1297
many censore tbem; nor can the greatest powers
make them forbear to do what the Lord enjoins, or
comply with nsages he has not warranted them to
impose ; for they are at a point/ whether they shall
obey the almighty God, or feeble mortals. If men
assume to prescribe rules in matters the Lord hath
reserved to himself, they dare not follow them ; bat
from a loyal regard to him, they reject all haman
inventions in the worship of God, and sacred minis-
trations of his house.
(2.) They live to his glory, as their great end.
The glory of Christ is their governing end; this
they propose in their undertakings ; they contrive and
pursue the best means to exalt his name," and care-
fully avoid what would be a dishonour to him. So
he be glorified by what they do, they are contented
to want the praise of it, yea, to be despised ; and
therefore are most solicitous after considerable per-
formances, to observe whether Christ is exalted
thereby, and not how they are applauded. As the
Lord is greatest in their eye, so they contribute what
they can to render him excellent in the esteem of
others, and are grieved when any treat his name,
his word, or his image, with contempt
To him they ascribe the praise of all their gifts
and graces, and of all their benefits and blessings ;
whenever they find any good effect of their labours,
they humbly confess, that herein Chritt has wrought
with me ; and glory through Christ Jesus, in those
things which pertain to God.^ Believers strive to be
what they account the highest character a man is
capable of, viz. the glory of Christ.^ Not that they
think they can make him more glorious in himself,
but they desire his own glory may shine forth in more
illustrious instances, and that they may discern it
as far as he is pleased to manifest it, and may dis-
cover it to others in all the ways he has appointed
for that purpose ; and among the rest, that his per-
fections may, as in a mirror, shine forth in their
Christian temper, labours, and behaviour. What
pleasure was it to the apostle to be assured, Christ
shall be magnified in mg body, whether it he by life or
by death.*
(3.) They serve his interest with faithfulness and
diligence, as the chief basiness of life. They im-
partially desire to know it, they heartily espouse it
as a trust committed to them ; it is just and honour-
able in their judgment, even when despised and con-
demned by the great and learned. This lies near
their heart, as their great concern, whoever are un-
concerned. They dare not deny or betray it, what-
ever hardships they are exposed to by their faithful
adherence ; nor will they neglect it even when the
defence and propagation of it require the greatest
application of mind, the hardest labours, the largest
t Acts V. 80. n 8 Cor. vlii. 19. ▼ Rom. xv. 17, 16.
w 2 Cor. viii. 33. % Phil. i. aa j Acta xxviL 33.
> Col ill: 84. • 1 Thes^ if. 10.
expense, the severest self-denial, and very manifest
peril of both losing the best friends, and undergoing
the wrath of the most powerful enemies.
Such as are his owe him all service. The angel
of God, whose I am, and whom I serve, stood by me J
Not to serve him at all times, and in all things,
directly or indirectly, is defrauding him of his right.
But though in all acts of obedience in every station,
and doing what prepares us for his service, we are
serving the Lord,* and especially in all acts of reli-
gious worship, nevertheless an eminent part of this
service consists in being witnesses and agents for
him in the world.* If we neglect this, we live not
to him but to ourselves.
The interest of our Lord is too glorious to make
us ashamed, afraid, or backward to promote it to our
utmost ; for the design he is carrying on, and the
purposes to be served by us, are what become his
wisdom, holiness, and goodness, and they are con-
ducive to the good of men, as well as glorious to
himself. If you ask. What of this kind is it wherein
yon must be active ? I answer. You must resist sin
and destroy the works pf the devil, as far as your
station admits ; with all your might promote refor-
mation of manners, the welfare of mankind, the
purity of worship, a godly discipline, the conversion
of sinners, the edification and comfort of saints
and peace among all such as call on the name of
the Lord. Again, propagate the gospel for the know-
ledge of Christ, and the salvation of sinners, and
defend the faith of the gospel against popery and
all damnable errors. In a word, enlarge and advance
the kingdom of our dear Lord to the extent of your
ability.
(4.) They approve themselves to him, and study
to please him from day to day. They are under the
influence of that rule. Whatsoever ye do, do it heartily,
as to the Lord, and not unto men.^ They appeal to
him for their sincerity, when censured; they are
satisfied with his approbation of what they perform,
and are not free from doubts of the truth of their
graces, till they can appeal to him as St Peter ^
Lord, thou hnowest all things, thou hnowest tltat 1
love thee.^
The same care they tahe to walh worthy of the
Lord unto all pleasing /* they avoid what may grieve
his Holy Spirit, who is their only Comforter. They
are ready to communicate to his necessitous minis-
ters, and relieve his poor, for with such sacrifices God
is well pleased,* Every duty and good work they
endeavour to perform acceptably to God,' and to
stand on good terms with him, whoever are dis-
pleased ; as knowing, if they pleased men they should
not be the servants of Christ,^ for he justly claimeth,
that our doctrine and actions should not be directed
b Col. iii. 33.
d Col. i. 10.
f Heb. xii. la
e John xxi. 17.
• Phil.iv. ra Heb. xiii. IS.
t Gal. i. 10.
4 o
1298
A FUNERAL SERMON,
to be acceptable to men, farther than as they please
bim, by a conformity to bis declared will. And
this is wisdom for oarsclves ; for he hath the dis-
posal of all that concerns oar welfare in both worlds.
fd.) They are well contented with his disposal of
all the circumstances of life.
They refer themselves to him to choose their lot,
and acquiesce fully in his determination, as per-
suaded he knows what is best for them, and most
conducive to his own blessed purposes ; to subserve
which they are devoted, and every way obliged.
They have learnt in every state to be content.^ What
condition, work, and station he appoints, they sub-
mit to without repining ; and labour to accommodate
themselves to it, so as to answer the ends of God in
that disposition of their affairs. It is their care to
improve the advantages, watch against the tempta-
tions, perform the duties, and exercise the graces,
proper and peculiar to that condition wherein they
are placed. They dare not attempt a change of
their station, but under his conduct; and are more
solicitous to acquit themselves well in a present
mean condition, than to get it altered. If sickness,
poverty, afflictive relations, or reproach, be their
trial, by the hand of an unoffended God, every word
of his supports them. If they are culpably acces-
sories, they submissively accept their punishment,
and rest not till a pardon frees them from guilt,
which is the bitterest part of their exercise.
But the worst things that they endure for the
Lord's sahe^^ they can glory and rejoice in, as what
will work for their good in this life, and add an
exceeding weight of glory in the life to come.^
(6.) They labour to clear their interest in him, and
to grow up into him, as the greatest end of life next
to the glory of God.
All believers have a covenant interest in Christ,
but many of them doubt about it: they who have
some good hope, want a full assurance ; they who
have this, enjoy it not alway. The most blessed
comfort, next to a saving interest in Christ, is
an uninterrupted full assurance of it. This they,
who live to the Lord, strive to obtain, by an exact
walk, eminent service, willingly suffering for the
cause of Christ, constant, intimate communion with
God, growth in grace ; and by the lively actings of
love to Christ, and of faith in him, and in the gospel
constitution and promises. This is what Patd was
so intent upon, to be found in Christy and to win
Christ,^ He had an interest in him, he had accounted
all as loss for him ; yea, he had attained assurance,
for he rejoiced in him. What then he was still
intent upon, and pursued, is either a constant
assurance well established, and more strengthened,
or a further growth into Christ, with a fuller con-
formity to him, or both.
f —
h Phil. iv. la. i Rom. viil. 96. k a Cor. iv. 17. i Phil. iU. 7, 8.
B Col. i. ,97. B Phil. 111. 15. o Eph. iv. 13. 1ft.
All believers are in Christ ; Christ in them, if kt
Spirit and image, ti the hope of glory, ^ They are all
new creaturee^ but some are weak, others stroofcr:
all have some degree of conformity to Cbdst, bit
some have less of his image. Spirit, life, and power;
others have more. But they who have m> of tbe«.
are still pressing after farther degrees. Theyforfft
the things that are behind, and reark forth to llmt
things that are before.* They woald grow up isir
him in all things which is the bead, even Christ;
they propose no less than to come to a perfect nn.'
onto the measure of the statare of the fulness of
Christ. For this they pray, and go from one ordi-
nance to another. They endeavonr to derive inoit
virtue from Christ ; they desire the most transfom^
ing sight of him, that they may he ekemged fnm
glory to glory.P They thirst for snch commontca-
tions, as that they may find ail of Christ's image, h
the whole of them.
Thus I have shown what it is to live to the LorH.
All believers do live thus in some measure : to rooe
up to the full of it is our duty, and happiest are
they who come nearest to this description.
Quest. 2. In what respect do believers die to tlir
Lord?
Ans. 1. They are resigned to him as to the tiiae
and way of dying. They will ir*iV iiU their rhen^
eome*^ how bitter soever their lives may be; and
with Simeon J receive God's ditmistion and reiettr.
before they die. But when he sends the messa^of
death, they receive it, whatever age they are of, acd
dare not fret at the manner or means by which God
will have them die. How composedly does St. Prt^r
speak of his approaching death. Knowing that shorih
I must put off my tabernacle, even as the Lord Jem
has showed me.* Was this to be by an easy «
natural death? No. Christ had showed him, (hat
lie should be bound,* and forced to die on a crest.
which was a shameful, painful death.
Ans. 2. They willingly die for the Lord's name and
cause, when he calls them to it.
Every believer is a martyr in purpose and reso-
lution. The Lord is pleased to call some out to
resist unto blood, and sacrifice their lives in the
honour of his name. Such loved not their Ores unta tke
death."* Innumerable are the witnesses, vrhose blood
was shed by heathen and popish idolaters. Aad
still there remain many, who say, in the strength of
Christ, Neither bonds nor afflictions snore we, meitker
count I my life dear to myself so that I vnayfinxtk
my course with joy. ^ A life is justly and profitablr
laid out by dying for Christ
Ans. 3. They apply themselves to him as thdr
Judge, upon the approach of deatk.
When we see death before our eyes, we know vp
are near the judgment-seat of Christ, (or what 15
p 2 Cor ill. 18. 4 Job xiv. 14. r Luke ii. 19. • I PcL i li
t John xzi. 18. «Rev. xii. II. ▼ Acta xx. Si.
BY DR. WILLIAMS.
1299
equivalent) the sentence we must expect from liis
tnouth, which shall determine our state for ever, for
be is to be our Jndi^e. The favourable opinion, or
rash censures, of men, sifi^nify nothing ; nay, our own
apprehensions and sentence will not be decisive in
this important case; but he that judgethme is the
Lord^^ therefore believers apply to him, that he
ivould prepare them, that he would undertake their
cause as their advocate, as well as judge; and that
lie would so work in them, and so assist them to
finish their course, that they may, by the testimony
of bis Spirit, have ground to say. Henceforth there is
laid up for me a crown of righteousness, which the
Lord, the righteons Judge, shall give me at that day,*
Ans. 4. They long for death, that they may go to
him, and he for ever with him.
It is not love to the world, nor a mere natural
aversion to death, nor a fondness of a present life,
that must hinder any true Christian from saying,
with Paxdy I desire to depart, and to he with Christ,
which is far better J No, it is a suspicion of their
state, the awfulness of judgment and eternity, and
the weakness of their faith, which do represent
death as undesirable. If the Spirit of God set them
right in all these things, death must appear amiable,
for it opens the prison doors, and sets them in the
way to behold the glory of their Lord, to whom
they are so obliged ; and enjoy him without inter-
ruption, to whom their hearts cleave with ardent
love. As terrible as death is to nature, they cannot
but embrace it, as it lets them into the full posses-
sion of all their Lord has purchased for them ; the
very hopes whereof yielded them more joy than all
this world could give. Such things make them
judge, that to die is gain,* and therefore to be coveted
by them.
Ans. 5. They leave a good testimony for him, when
their death is near.
They are far from repenting of any service done
lo him ; they wish it had been greater. They regret
lot the heaviest sufiering they had endured, but are
tljankful that they were enabled to bear it; esteem-
iig it a benefit that was given them * to suffer for him.
Ihey have such experiments of his conduct and
asistance in distresses ; they have found such con-
stant instances of his faithfulness and power, that
they can without anxiety pass into the endless state.
/ inow whom I have believed, and I am persuaded
thai he is able to heep that which I have committed to
him against that dag.^ Paul knew the importance of
what he deposited in the hands of Christ, a soul
capible of the greatest happiness or misery, and
this 10 be determined in the day of death, and pub-
lished at the judgment day. Nevertheless, he was
cheerful, and his mind at quiet, on the very borders
of eternity ; but that none might accuse him of in-
f 2 Cor. iv. 3, 4.
> Phil. 1. 21.
s 3 Tim. iv. & J Phil. i. 23.
• Phil. i. 20.
discretion, he tells you, the ground of his confidence
was the acquaintance he had with Christ, by expe-
riments, wherein any one besides this Lord had
failed him ; and so leaves it upon record, that the
Lord had manifested his kindness, faithfulness, and
truth to him, in the whole course of his warfare:
he had so discharged the trust he had committed to
him from his first conversion, that he is not ashamed
of his labours or sufferings, and has no doubt con-
cerning him, as to what concerned his perseverance
in death, and his welfare in the proceedings at
judgment I might instance in Poly carp, and many
others, who left a glorious testimony for Christ as a
good master, and fit to recommend his service to all
survivors^
Ans. 6. They believingly commit their departing
souls to him for their final happiness. They itoned Ste-
phen, calling upon God, and saying. Lord Jesus, receive
my spirit,^ He knew his intelligent rational part must
subsist after death ; this was the man, and though
of dignity far superior to the body, yet it was in-
capable to conduct, defend, or adapt itself to that
world of spirits, upon which he was entering. He
therefore puts himself into the hands oftlesus Christ,
not doubting his willingness to receive him, or his
fitness to discharge his undertaking. He was per-
suaded that if he received it, he would wash it from
all its filth,^ supply all its wants, make up all its
defects, answer for all its faults, secure it against
all its enemies, enlarge all its capacities, and re-
plenish them to their utmost extent. Happy souls !
thus lodged with him, who fully knows that state,
of which we are so ignorant ; and has the entire dis-
posal of all that good which can make us happy
there : He saves to the uttermost^
Exhortation, Resolve to live to the Lord ; and see
that you maintain and exercise that resolution.
This is your duty and your interest too : a life thus
spent will yield comfortable reflections upon a
death-bed. This is our rejoicing, the testimony of
our conscience, that in simplicity, and godly sincerity,
not with fleshly wisdom, but by the grace of God, we
have had our conversation in this worldJ But see
that your purpose extend to all the six particulars,
wherein I have described wherein believers live to
the Lord.
But 1 must consider this duty with some special
respect to the context. There you will find, that the
Holy Ghost calleth you to live to the Lord ; more
particularly,
1. In a strict adherence to his rules in the matters
of religion.
2. In a Christian behaviour towards his servants
who differ from you in lesser matters. Therefore,
1. Live to the Lord by a strict adherence to his
rules in the matters of religion. It is his prerogative
b 2 Tim. i. 12. e Acts vii. 50. d Eph. v. 27.
• Heb. vii. 25. r 2 Cor. i. 12.
1300
A FUNERAL S£RMON,
to appoint rales Id this ; for none bat he knows what
he win accept as worship, or what he will use as
means which shall be blessed by him to spiritaal
benefit, and he is most jealoas in things of this kind.
We find in this chapter the following directions
about this matter :
(I.) Place not religion in things indifierent, v. 17.
The kingdom of God is not meal and drink; but
riffhteoutnett, and peace, and joy, in the Holy Ghost,
Men by not obeying this rule, abridge themselves as
to their spiritual liberty ; they are tormented with
scruples, spend their time and zeal about trifles,
which profit not, and neglect to mind what is ac-
cepted with God, and conducive to salvation. They
who are hot for ceremonies, seldom mind the sub-
stance of religion.
(2.) Sincerely endeavour to get thy conscience
rightly instructed in the mind of God ; pray, and
study his word, to find out what he enjoins and
forbids, and what he allows as indifierent, v. 14. /
am persuaded by the Lord Jesus, that there is nothing
unclean of itself,
(d.) Admit no man to prescribe to thee in matters
of religion, further than they show God's warrant.
In this, the Lord is thy only master, and thou art his
servant only; and not the servant of any one on
earth. Therefore, If thou keep a day, keep it to the
Lord, and if thou keep it not, let thy forbearance be
because he has not appointed thee to keep it, v. 4, 6.
(4.) Be well persuaded in thy own mind as to
every thing thou accountest to be sin or duty, that
thou apprehendest it to be so, by divine direction,
V. 1 . One believeth that he may eat all things, another
eateth herbs. And, v. 5. Let every man be fully per-
suaded in his own mind, i, e, of the lawfulness of it
by God's word.
(6.) Be true to thy conscience, and do nothing
doubtingly, for the sake of any man, v. 22, 23. He
that doubteth, is damned if he eat, because lie eateth
not of faith; for what is not of faith, is sin.
These comprehend much of that rule by which
the apostle declares, that he and others lived to the
Lord; it is incumbent on you to follow their steps ;
for he is your Lord as well as theirs, and he will be
your Judge, In this, therefore, be faithful ; and what
matter is it who condemns yon ? for he is sure to
justify you, and approve of your practice. Men
may reproach, imprison, take away your estates and
lives too, for not obeying them, against this his de-
clared will: but obedience to him will give you
inward peace; and your Lord is sure to reward
your fidelity with a hundred-fold mote in this life,
than you can lose by it, and in the world to come
eternal life,' Loyalty to Christ will be found more
gainful, than ail the preferments you can get by will-
worship, and compliances with human inventions.
t Mark z 29, 30.
h 1 Cor. it. 6.
A day is near, when this Lord wbom yoo serrc
will publicly applaadyoa. He will saj, Wdlim,
good and faithful servants, who woald not violate mj
laws, nor act against conscience to please the great,
est, or to gain the pomp, the riches, or power, vbkh
your base compliance might have procured. Itvas
to me you my ministers did live, when yon refosed
such conditions of your ministry, as I appointed dol
To me you lived, in executing your office when mien
forbade you. I will ratify your administialioiis,
which the profane accused as nullities. To all tb«
faithful members of bis churches, he will say. To us
you lived, when you adhered to mj ministers, «b&
were rejected because they durst not submit to sin-
ful terms; well done yon, who concurred with tbe^
in attempts for reformation, and kept yont garmeui
clean, in a time of common degeneracy and revolt
It was for me you became subject to calumnies, afid
branded as incapable of civil offices. For it w«s
my cause you espoused, when you adhered to a pore
worship, and refused to acknowledge that men had
right to impose any terms of the communicHi of
saints, which I had not appointed. His commen
dations may well encourage you to perseTcre, for they
will be attended with a crown of glory, and ravisb*
ing pleasures for evermore.
2. Live to the Lord, by a Christian behaviour
towards the servants of Christ, who differ from joa
in lesser matters. The apostle distinguisheth Chris-
tians here as strong and weak. The strong^ (eb«-
where called T<X»m;) were such as understood
their liberty by the gospel from the Mosaic cere-
monies and rites. These were free to eat any whole-
some food, and to omit the Jewish festivals, r. 2,6.
The weak were such as scrupled to eat flesh npos
the principles of Pythagoras, or did forbear meats
offered to idols. Many also of the Jews appre-
hended that Moses*s laws,^ which prohibited soae
meats, and enjoined the observation of certain </<yi
and months^ were not abrogated. The strong de-
spised^ the weak as ignorant; the weak judged tbe
strong as profane and ungodly ; both quarrelled, aoc*
would force him, who dififered, to comply with hi
own usages, and do as himself practised.
You find here many directions as to our bchavioir
in this case.
(1.) Own such to be his servants, as appear so q
the judgment of charity. He is thy brother, v, (i
God has received him whom yoo judge, yea, he sfsH
be holden up, v. 4.
(2.) Neither despise nor judge those that diffe ia
such matters, v. 3.
(3.) Do not offend or grieve them, much le^
impose on them a compliance with you against Jicir
consciences, v, 13. But judge this rather, that name f
put a stumbling-block, or an occasion to fall, it ^^f
« I Cor. vili. 7.
k Col. ii. IS, 33.
BY BR. WILLIAMS.
1301
tker's way, v. 16. If thy brother be grieved with
tneai, now walkest thou not eharitahly, destroy not
i with thy meat, for whom Christ died. If we
St forbear the use of our liberty in lawful things,^
t the good opiuion they have of our goodness, or
ter judgment, induce them to act against their
(sciences, and so destroy themselves ; surely the
ument is much stronger against compelling them
do so by any penalties; as loss of place or
alleges, times. &c.
?he arguments are strong, by which these direc-
is are enforced, yiz. Christ is our only Lord, and
allows no man to possess his throne, either to
30se on conscience, or to judge men's state. To
I they and you are accountable, v. 4, 11. Again,
s from a dutiful regard to the Lord^^^ they are
upulous, and act by their light, v^. yea, the
rd may serve very good purposes by their differ-
light and practice in those lower matters.
4.) Follow the things that mahefor peace, and things
trewith we may edify one another, v. 19. This
aid both restrain from hurting each other, and
d to common benefit He is wiser than the
)stle, that under our present imperfections expects
unifortnity, by another rule than that, viz. Whereto
have attained^ let us walk by the same rule ; and if
my thing ye be otherwise minded, God shall reveal
n this to you.*^
'. shall, from the connexion of the words, and to
ply what I have said of dying in the Lord,
Observe, III. They who live to the Lord shall die
the Lord, and be found to be his for their endless
icity.
rhough in the former observations I began with
last clause, viz, living and dying we are the
rd's, yet the conjunction may import, that because
live and die to the Lord, we shall be the Lord's
ing and dying ; and as we shall be his both living
i dying, so, as we live to him (which is what
itb depends on) we shall also die to him, as far
that expresseth our comfort and benefit by death,
which I have spoken at large.
Exhortation 1. Be the Lord's in life, if you would
bis at death. The state of men at death, is what
Fas at the end of life. Accept, therefore, of his
^rs at present, for now is the accepted time ; " now
invites and pleads, this is the time of espousals,
you reject him whilst this life continues, it is in
n to think you can ever be joined to the Lord,
ere will be no further overtures made, death will
>i you up under an eternal separation from the
rd, other than as he will be thy Judge, and an
;nger of thy contemptuous refusals of him.
Exhortation 2. Live to the Lord, if you desire to
« to the Lord, for your eternal advantage.
1 1 Cor. f iii.
Phil. ill. la, l&
B 3 Cor. vl. 2.
All of you must die, it is appointed.^ You shall
die when, and where, and how the Lord pleaseth,
whether you consent or not. But would you find
death unstung, and friendly? Would yon have
Christ receive your departing souls, to fit them for,
amd admit them into, the heavenly mansions? Would
you find it a release from all that is grievous, and to
be a joyful entrance into the everlasting kingdom of
your Saviour ?f Then live unto the Lord. These
are inseparably joined by the gospel constitution.
O ask then, to whom do yon live, is it to God or the
devil ? After what do you walk, is it after the flesh
or the Spirit? This is your seed-time ; If you sow to
the Spirit, you shall reap life everlasting : if you
sow to the flesh, you shall of the flesh reap corrup-
tion. It is high time the youngest of you should
begin to live to the Lord, for you may die in youth.
It is truest wisdom in any of you who have begun,
to hold on to the end : for a life spent to the Lord,
will at death end in happiness to yourselves, and
great comfort to your godly friends.
This may afford some allay to our grief, when we
reflect on the very afflictive occasion of our present
meeting, viz. the death of the reverend, laborious,
and useful Mr. Matthew Henry. I could not have
chosen a fitter text, for it was eminently exemplified
in him. Few ministers so acknowledged Christ's
propriety in them, much fewer arrived to an equal
degree of activity in the Lord's service.
He was the son of two eminent saints, who were
the glory of Christ in their day ; and their character
has eminently survived in his life and temper, as in
the account of their lives which he published. As
they took more than ordinary pains in his education
when young, so they received the highest pleasure
in his probity and usefulness in their aged years.
Nor did God give a testimony to their pious care in
making it successful to him alone ; but gave them
the comfort of seeing all their grown children walk-
ing in their integrity.
God, to whom ail his works are known from the be-
ginningr oft lays a foundation for the service he
designs, by fitting persons from the womb, as to
constitution and genius, in great variety ; as we see
in St. Paul, Luther, Melanethon, &c. in like manner,
having determined to do great things by our de-
ceased brother, gave him a very strong body, with-
out which his labours had wasted him in his youth :
he also framed the organs of speech to the advan^
tage of his public performances; his fancy was
lively, his memory retentive, and his judgment solid.
Such a natural capacity rendered him capable of
uncommon improvements, and being cultivated at
home, and at the Reverend Mr. Doolittle's, he soon
signalized himself in all the useful parts of learning
proper to his designed employment, which was the
e Heb. IX. ST.
p2Pet i. 11.
1302
A FUNERAL SERMON,
miDistry . HaviDg finished tliose preparatory stadies,
and apprehending that the knowledge of the laws
might contribute to more distinct conceptions of
some subjects and terms in theology, he applied
himself for some time to that study, and made good
use of that knowledge in several of his composures.
After he had attained what he proposed to himself
in the Inns of Covrt, he set himself toward entering
upon the ministerial work, though in a time of per-
secution ! He preferred this to all other employs, be-
cause (as himself oft suggested) the work was more
pleasant, the subject which still employed the mind,
more helpful to promote a heavenly life, and the
power of religion in his own heart ; it gave the best
opportunity of serving Christ in his greatest designs
on earth, and of benefiting mankind in what most
concerned them, viz. the salvation of their souls.
In order to his undertaking this work, he im-
partially studied the controversy between the esta-
blished church and the dissenters, and upon the
maturest thoughts, he chose to be a presbyterian
minister, being fully persuaded, the cause of Christ,
in the matters debated, was in their hands, and for
this, resolved to embark with them, notwithstanding
the reproach and hardships to which he might be
exposed ; for it was not earth, but heaven, to which
he directed his course. Yet, with his non-confor-
mity, he highly esteemed all pious conformists, and
kept up a Christian charity towards such as difiered
from him.
Upon the evidence of his eminent gifts and
graces, with a strong propension to discharge the
duties, and promote the blessed ends, of that sacred
office, he was regularly invested in it by fasting
and prayer, and the imposition of the hands of pres-
byters.
He always accounted the work of the ministry the
most honourable employment ; and was to his death
a singular honour to it, by his unwearied diligence
and exemplary conversation. From his undertaking
the service of Christ in this function, the bminess of
his life was, both to improve in meetness for it, and
to fulfil the ministry he had received of the Lord.
His profiting appeared to all, by being able on the
sudden to perform so well upon any subject, and
thereby he commended the close study of the Scrip-
tures ; for the whole Bible being fixed in his head,
(as well as heart) facilitated his work on all occa-
sions. Can the most invidious point to the man
alive, of whom it can be more justly said, He laboured
much in the Lord. .If you consider how oft he
preached, you must wonder how he could write so
much. But if you reckon how many books he
printed, could you imagine he preached so frequent-
ly ? What time must be laid out in the five volumes
on the Bible, besides many other valuable books and
printed sermons!
Whilst he continued pastor in Chester, which was
two-and-twenty years, be filled up that station with
service on Lord's days and week days: besides
this, he laid out himself in the adjacent (bounties, as
one who had upon him the care of all the cfaurcbes.
How frequently did he preach seven or eight tlme^
a week!
Since his transplanting to this place, be spent
himself here and in the city, as if his strength were
miraculously supplied to do much, upon a foresi«^bt
that his time was short. And of this he seemed to
have some presages, when he assigned it as aa
apology to a godly person who cautioned him against
overdoing; and truly siroe such impulse was the
best reason be had to give.
Great was his acceptance, though his lot was to
be in an a^^herein the office is so despised, that
the same ^mlifications which commend all others
can scarce preserve a minister from contempt. Bat
Providence peculiarly smiled on our brother in this
respect, though he neither courted applause, nor
sought his worldly interest by flattery, or other un-
becoming methods. What gave him esteem were
his integrity, afiableness, the triumph of grace over
his passions, forwardness to speak well of all and
ill of none, savoury discourses readily fitted to all
occasions, useful and unwearied labours, and a
readiness to serve all, with a pleasant acknowledg-
ment of what endowments or success any others
were blessed with. By these means the places were
full where he was employed, persons of all deno-
minations greatly afl*ccted him, and his surprising
death is the subject of universal mourning.
All must acknowledge the aptitude of his per-
formances to common benefit Thus he studied, and
accommodated his labours to persons of all ages.
Young ones he catechised in a way that cxceedingij
conduced to give light, and beget an affection for
gospel truths. Early religion he warmly pressed,
and meltingly invited youth to close with Christ
Jesus. Such as were converted, he laboured to
improve to higher degrees of grace, and an exact er
walking. For this end he published tracts, wherein
most of the heads of practical religion are treated
of with that judgment, as shows his acquaintance
with the power of godliness and the hearts of men.
His words were decent, though familiar, and his
proverbial sentences were contrived to aflfect, and
retain in the memory some important truth. If it
be objected that he oft made use of Scnptare
phrases allusively, rather than in their proper sense,
yet it must be granted, some pious things were ever
gravely expressed by those words ; and I think, that
from his being so very conversant in Scripture
words, they first presented themselves to bis mind,
when the matter he treated of would be aptly ex-
pressed thereby.
Whether he prayed or preached, it was with such
a fervour, as declared his heart was in it, and that
BY DR. WILLIAMS.
1303
sras employed thereio from the vigorous actings
his faith and love.
Ls he earnestly implored the presence of God for
cess, so through bis blessing he found it granted
a signal manner. Many, very many, were con-
ted and edified by his ministerial labours. These
now his crown.
[*bis is the person whom God Aa# taken away with
troke, and so iuddenly^ as not to allow us time to
ly for his life. You can bear him no more, nor see
1 any more, till the general assembly. He is cut
(at the age of fifty-two) when ripest for service,
^eed I call you to lament this loss; a loss so
;at, that I cannot aggravate it ; so extensive, that
carce know where to begin or end. A tender wife
i lost a faithful aifectionate husband, filling op
it relation to all good purposes. Hopeful children
prived of the kindest of fathers ; one concerned
see Christ formed in them, and fitted to promote
;ir welfare in every respect. Yon, hie people, are
reaved of a faithful, profitable pastor, whose
ice is not easily filled up. We ministers have
t a bright example, an aifectionate brother, a
aeral assistant as occasion offered ; a man, whose
cessive pains roust pot the slothful to many
isbes. The loss is public, we have one fewer to
>mote the kingdom of our Lord, and stand in the
p to avert impending judgments ; yea, I fear we
ty lament the fall of such a pillar in the church,
taken away from the evil to come,
Wc arc stupid, if wc weep not /or ourselves. But
for his part, his sudden death has no terror
ending it, for his Lord found him employed as the
se and faithful servants, whom he declarcth
ttsed,'^ He had preached twice on the Lord's day,
preached also on Monday, and had appointed to
the same on Tuesday, but died that morning ;
>d, by death, released him from his labours. Sub-
flsion to the divine will only, could have recon-
ed his active soul long to survive his work ; this
at God prevented, by not sufi'ering him to li?e one
y beyond his labours. But the rest in heaven after
ath, was what he longed for, and it seems that by
ne presage he apprehended he was not far from
s; for the last head in the last book he published,
this. Lit us long for the perfection of those spiritual
asures in the kingdom of glory. And adds. Our
e to God in this world, is a love in motion, in hea-
1 it will be a love at rest ; O when shall that sabba-
m come, &c.
His present happiness yields some allay to our
TOW ; but yet it is a greater relief under all losses,
It onr Lord is the King eternal,^ his word endureth
ever ;* with him is the residue of the Spirit; he has
sc ends in this sore dispensation, and can make
work for good.
1 Luke xii- 43.
r 1 Tim. L 17.
■ I Pet i. S5.
That this end may be attained, be all of you
attentive to the voice of God by this rebuke, and
comply therewith.
Let each impartially inquire, whether you have
not a band in removing this mercy, by your for-
feiture. The death of very useful ministers (espe-
cially when much needed) is generally a punishment
for some sins of those who were most concerned in
them. Wherein conscience points to any guilt,
neglect not repentance ; and apply to the blood of
Christ by faith, lest even a worse thing come unto
you. Again, see you act as becomes Christians
under this providence.
Let the afflicted widow trust in God, as able to fill
up the place of the deceased, and the children walk
worthy of his name, and not depart from such a
father's ways, as too many have done in this de-
generate age. How solemnly would he have laid
this charge, if he had seen them about him in his
dying agonies ! O may they find the return of his
many recorded prayers !
You who here attended on his ministry, see you
live the truths he dispensed, for you are accountable
for great advantages: Christ will not account them
good servants, who gained but two talents when they
received ^vr. Nor is it proper for you to overlook
it ; that since the death of the eminent Do€tor Bates,
you have lost two such worthy men, as Mr. Billio,
and Mr. Henry, in the midst of their days, and the
greatest capacity for service.
Many observe you, and your influence on our
public interest, as dissenters, is very considerable.
Therefore it is your concern, unanimously, to get a
well qualified pastor ; but regard sincerely the real
benefit of your souls, in the choice you make ; for if
lower matters govern your inclinations, it discovers
carnality of mind, and will grow more so, if in-
dulged in this instance.
Wc ministers are hereby called to double our care
in serving the designs of our Lord ; we have fewer
hands, and may soon meet with harder work. The
aspect of things warns us to apply ourselves to get
more wisdom, faith, and fortitude; that we may
neither mistake our duty, or treacherously desert it,
in the greatest trials.
Finally, It is incumbent on all to lay to heart the
suddenness of you r pastor's death. When he left you ,
he was likelier to live than many of us, and no
symptom of any danger, till within a very few hours
before his dissolution. We must be stupid unless
it excite us to pray. Lord, teach us to know how frail
we arel^ And to endeavour so to know the frailty
of your state, as to be always ready.' O get oil in
your lamps, and those lamps trimmed : he that may
die without warning, has reason to see that he delay
not repentance, nor trifle in what eternity depends
t Pa. xxxix. 4.
u Matt. zztT. 44.
1304
A FUNERAL SERMON, &c.
on. He who applies his heart to wisdom^" m«st so
number his days, as to finish the proper business of
every day in its day ; for the morrow is not ours, and
if it come, its own work is assigned with it.
It will be vain to wish we could recall past time,
when conscience represents the many abuses and
neglects of a past life now ending. The summons
may be so hasty, that you have not many moments
to set heart or house in order.
Therefore take care that your pursuits of this
world be not excessive, lest you be i^rrested by that
voice, Thoufooly this night thy soul shall he required
of thee,^ When you are tempted, remember, you
may be cut off in the very act of sin, as Zimri* was.
Entertain every call to duty, and opportunity for
service and spiritual benefit, with this thought, there
is no worhingf in the grave, where I must soon be ;
the night cometh, wherein no man can worh,*
You must all confess, that you cannot die safely,
unless you have served your generation,* are real
converts, and in temper of spirit meet for heaven :
T Ps. XC. 12.
s Numb. XXV. 14
w Luke xii. flO.
7 EccL ix. 10.
nor can yon die eomfortably, nnieas your pite
flourish, your fruit abound, and have at kisii
grounded hope of your interest in Christ, with avd
sense of his favour.
These are too great, too necessary, and too ci^
cult, to be postponed, or negHgently applied to, ^
men, who are crushed before the motk.'^ The pn.ii
haste, and the utmost diligence, are scarce ec^
to quiet us, when we realize bow much depesd
upon a life subject to be cut off in a momeDt, h% I
thousand accidents. Happiest he, ytrhosoo»ea^ cb^
into wisdom's paths, passeth the wbole time of kj
sojourning here, with the tnost solicitous care in ^
charging all present duty, and improving all pitsd
helps. This is the way to finish well.
This^SfiwAin^ well, was a sentence oft made ct
of by my deceased brother, and therefore I godcIb^
with an importunate desire, that we may lwe{
solemn regard thereto in all our sacred and cnj
transactions.
I John ix. 4.
b Job. iv. 19l
• ActixiiLlflL
• iPetiv. n.
AN APPENDIX:
CONTAimifO
AN ENTIRE SERIES OF SERMONS,
(FORTY.ONB IN NUMBER,)
ON WHAT CHRIST IS MADE TO BELIEVERS, IN FORTY REAL BENEFITS;
NOW FIRST PUBLISHED FROM THE ORIGINAL MSS.
OF THE REV. PHILIP HENRY.
APPENDIX.
SERMONS BY THE REVEREND PHILIP HENRY
SERMON I.
:Hain n th> roDNDATioN and biubvum ars thb boildiro.
I
1 Corinthians iii. 11.
For other foundation can no man lay than that is laidy
which it Jesui Christ.
It is not here alone, but in many other scriptures,
both of the Old and New Testament^ that our Lord
lesus Christ is held forth unto us under the notion
'yi ^foundation ; and belieyers, the church of the first-
born, under the notion of a great building , reared
upon that foundation. The explaining and apply-
ing of this will be the work of this day.
J>ocT. That our Lord Jesus Christ is the founda-
tion, and believers are the building reared upon
that foundation.
There is a like union and relation between him
and them, as there is between a foundation and a
building.
Now that relation and union is,
Very near and close. The closer the better. Such
is that between Christ and his church. They that
are joined to the Lord are one with him, 1 Cor. vi.
17. " For both he that sanctifies and they who are
sanctified are all of one," Heb. ii. 11. of one piece.
It is also very necessary and useful. The building
cannot stand without it. A foundation may stand
long enough without a building upon it, but no
building can stand without a foundation under it :
and they must be joined — united. So Christ might
have been without us, but we cannot be without him.
But are not the apostles and prophets the founda-
tion? Eph. ii. 20. compare Matt. xvi. 18.
I answer; It is not said, the foundation, the apos-
tles, but the foundation of the apostles ; that is,
the foundation which they themselves rested on.
Had the apostles and prophets been asked, one by
one, Who is your foundation, on whom do you build
for life and happiness? they would have said,
B 2
Jesus Christ. He was their all in all ; and, there-
fore, should be ours.
Christ was the foundation which they reported,
and preached of to others. Paul says here, v. 10. /
laid the foundation. Whom? Himself! No, o. 11.
no foundation but Christ. The prophets prophesied
of him as to come ; the apostles pointed at him as
already come. " Behold the Lamb of God," said
John the Baptist.
As for that place in Matthew, by this roch, is not
meant the person of Peter. A poor rock for the
church to be built on. A rock shaking immediately,
V. 22. and worse afterward. Matt xxvi. But it is
the confession of Peter that is intended, " Thou art
the Christ, the Son of the living God,'* v. 16. *' Upon
this roeh I will build my church ; and the gates of
hell shall not prevail against it."
But is it not said that Jesus Christ is the corner
stone? The corner stone is not the foundation !
I answer ; His being the comer stone doth not
hinder his being the foundation also. He is both in
different respects, '' Therefore, thus saith the Lord
God, Behold, I lay in Zion for a foundation a stone, a
tried stone, a precious comer stone,a sure foundation :
he that believeth shall not make haste, Isa. xxviii. 16.
The use of a corner stone is to unite the sides of the
building, yea, and of the foundation too. That Christ
doth by making Jew and Gentile one. " But now, in
Jesus Christ, ye who sometimes were far off, are made
nigh by the blood of Christ. For he is our peace, who
hath made both one, and hath broken down the
middle wall of partition between us," Eph. ii. 13, 14.
He that could join those two distant sides, and make
them one, can certainly (and we hope will in his
own due time) reconcile lesser differences. The
comer post is reckoned very material in a timber fa-
bric, and so the comer stone. *' The stone which the
builders refused, is become the head stone of the
comer," Ps. cxviii. 22.
I. Show the properties of Christ as a foundation,
what kind of foundation he is.
APPENDIX.
1. A laid foundation, Isa. xxviii. 16. / lay ; that
is, God the Father, one that knew well enough how
to do it, a God of infinite wisdom, and power. The
Lord Jesus did not take to himself this honour of
being a Mediator ; he was called to it, appointed
of God for such a purpose. And this is our comfort
and joy : he that could best tell what would best
serve to satisfy his ofiended justice, here fixed upon
his Son for that purpose : " Deliver him from going
down to the pit ; I have found a ransom," Job xxxiii.
24. *' I have laid help upon one that is mighty ; I have
exalted one chosen out of the people," Ps.Ixxxix. 19.
2. A low foundation. Foundations are wont to
be laid low ; the lower the surer. So here, the Lord
Jesus Christ was laid very low, that he might bea meet
foundation for us ; Phil. ii. 8. he humbled himself.
These were several steps of his humiliation :
Into the human nature ; to be made a man. That
was a long step downward. That the word should
become flesh was more than if a star should turn into
a clod.
Into subjection under the law. *' When the fulness
of the time was come, God sent forth his Son, made
of a woman, made under the law,'' Gal. iv. 4. The
moral law ; nay, the ceremonial law — ^to be circum-
cised— presented in the temple — ^redeemed and ran-
somed with two turtles — bound to go up to all the
feasts.
Into poverty and persecution, contempt and con-
tradiction ; to be spumed and trampled on.
To death itself, even the death of the cross ; pain-
ful, shameful : it is called lifting up, but it was
humiliation.
To the grave. When he was buried he was, as
other foundations, laid under the ground.
And there was a necessity for all this : without
it, no atonement, no reconciliation.
3. A foundation of stone, Isa. xxviii. 16. A stone
is the fittest of all other things to make foundations
of, because hard and firm, and yet easily hewn.
Now Jesus Christ is a stone foundation, a rock.
The Israelites <* did all drink the same spiritual
drink ; for they drank of that spiritual Rock that
followed them ; and that Rock was Christ," 1 Cor. x. 4.
4. A foundation out of sight. All foundations are
so; we see the building, but we do not see the found-
ation. Now such a foundation is the Lord Jesus
Christ ; he is out of sight. Not below us, as he once
was, under the earth, but above in glory.
His person is out of sight. Tet we love him,
1 Pet. i. 8.
His presence is invisible. He is with us every
where, especially in his ordinances ; but it is in an
invisible way. We feel it ; we do not see it *' For
where two or three are gathered together in my name,
there am I in the midst of them," Matt, xviii. 20.
Lo, I am with you alway, even unto the end of the
worid," Matt xxviii. 20.
His proceeding^ are invisible ; the proceedi&p
of his grace within, the proceeding;8 of his pfi>n-
dence vrithout. '* Thou leddest thy people like afioei
by the hand of Moses and Aaron," Ps^ Ixxvii. 20.
5. A precious foundation, Isa. xxviii. 16. Tbos^
all stones in their places are osefol, jet they iir
not all precious stones. Few buildings are bmh
upon precious stones, but the church is. Christ b
precious in himself, be is of great worth, the faired
of ten thousands. He is precious in their accoict
and esteem, I Pet ii. 7. To others he is a stone d
stumbling, but to them that believe he is precioas.
6. A permanent foundation ; Isa. x^vi. 4. the rsd
of ages ^ from everlasting to everlasting. The sairj
have been building on him from the beg^inning. ztA
will be to the end of time. ** Jesus Christ, thcsarsf
yesterday, and to-day, and for ever,'' Heb. xHL ^
His righteousness is everlasting righteoasoess ; b*i
promises unchangeable promises.
7. An elect, chosen foundation ; Isa. xxviii. l^.
ehoseu of God, and precious.
8. An experienced, tried foundation. He va*
tried by God, who laid a load upon him ; by am
and devils, who did their best against him, yet all t»
no purpose ; by the saints, who have had occasioe
to make use of him, and he never failed them.
tl. Show what is our duty in reference to tte
foundation.
1. To believe all this concerning him — ^that Gc^d
hath laid him purposely for a foundation — anoint
and appointed, him to be a Prince, and Savtoor—
given him to the world, that wkotoever helietetk r*
him should not perish, hut have everlasting life.
2. To behold and see our need of him. There »
no rearing a building without a foundation, ^t
have each of us a building to rear; and what foaad-
ation have we ? None in ourselves ; no righteoa»-
ness of our own to commend us to God ; no strengiL
or ability to any thing that is good.
3. To renounce all other foundations. The? are
all but sand. He that builds upon the sand, his
building will fall. ** Whosoever heareth these say-
ings of mine, and doeth them, I will liken him untoi
wise man which built his house upon a rock : and tbf
rain descended, and the floods came, and the windf
blew, and beat upon that house : and it fell not : fw
it was founded upon a rock. Every one that brar-
eth these sayings of mine, and doeth them not shall
be likened unto a foolish man, which built his hoose
upon the sand : and the rain descended, and th^
floods came, and the winds blew, and beat upon tbat
house ; and it fell : and great was the fall of iC
Matt. vii. 24, &c.
4. To repair to him in the way of faithful and
fervent prayer. Tell him thou art sensible of tkv
need of him, thou art undone without him.
5. To build upon him. In the ^reat business of
justification, to roll and rest thy soul by faith upon
WHAT CHRIST IS MADE TO BELIEVERS.
s meritorioas righteousness — None but Christ,
»ne but Christ.
In all our perils and dangers, personal or public,
fly to him, to trust in him, to rely upon him :
ithfol is he that hath promised. Ps. Ixii. 1.2;
vi. 1 . '* Truly my soul waiteth upon God ; from
Di cometh my salvation. He only is my rock and
Y salvation ; he is my defence : I shall not be
eatly moved," Ps. Ixii. 1,2. *' God is our refuge
id strength, a very present help in trouble," Ps.
vi. 1.
6. To beware what we build upon this foundation,
opinion, in practice. *' Now if any man build
>on this foundation gold, silver, precious stones,
ood, hay, stubble ; every man*s work shall be
ade manifest : for the day shall declare it, because
shall be revealed by fire ; and the fire shall try
rery man's work of what sort it is. If any man's
ork abide which he hath built thereupon, he shall
;ceive a reward." 1 Cor. iii. 12 — 14. If you build
ose, vain, careless walking, your hopes built will
3 accordingly wood, hay, stubble.
Of the church the building. " Ye are built
pon the foundation of the apostles and prophets,
ssus Christ himself being the chief corner stone ; in
horn all the building, fitly framed together, groweth
Qto an holy temple in the Lord : in whom ye also
re builded together for an habitation of God through
le Spirit," Eph. ii. 20—22. y« crre ftut/t, saith the
postle, — ^ye believing Ephesians, Christians, saints.
Show, I. What kind of building the church is ;
hat are the properties of it.
There is a great deal of difference in buildings,
he church is a none-such building.
1. It is a spiritual building. Other buildings are
lade of wood and stone, and such like materials.
\ut this building is made of men and women :
Ye also, as living stones, are built up a spiritual
ouse, an holy priesthood, to offer up spiritual sacri-
ces, acceptable to God by Jesus Christ," 1 Pet. ii.5.
(''bat our Lord Jesus says of his kingdom, is true of
is building, that it is not of this world — in it, but not
Tit, John XV. 19. It is a building of souls. Souls,
nited to him by faith, are those that make up this
uilding.
2. It is a spacious building ; a building of large
nd vast extent ; a great house, nay a great city, nay
great kingdom,from the rising of the sun to the sct-
ng of the same— east, west, north, and south. Matt,
iii. 11. It is true, in comparison with the devil's
uilding it is but small, a remnant, a little, little
ock ; but in itself considered, it is exceedingly wide
nd comprehensive. " I beheld, and lo, a great mul-
itude, which no man could number, of all nations,
nd kindreds, and people, and tongues, stood before
be throne, and before the Lamb, clothed with white
obes, and palms in their hands," Rev. vii. 9.
3. It is a high building. Though part of it be
here below, yet the top of it is as high as heaven.
There it is that the glorious angels are, and the spirits
of just men made perfect ; all of this building.
And then for those that belong to it that are
below ; their aims and desires are high, their hopes
and expectations are high, their affections and con-
versations are above: *' For our conversation is in
heaven ; from whence also we look for the Saviour,
the Lord Jesus Christ," Phil. iii. 20. They tram-
pie upon the great things of the world as dirt, as
Moses : '' By faith Moses, when he was come to
years, refused to be called the son of Pharaoh's
daughter," Heb. xi. 24.
4. It is a holy building, Eph. ii. 21. ** Know ye
not that ye are the temple of God, and that the
Spirit of God dwelleth in you ?" 1 Cor. iii. 16. Every
building is not a temple. The church is God's
temple. The temple was a place set apart for
God — from all other uses for holy uses ; so '* The
Lord hath set apart him that is godly for himself."
And it is our duty to set ourselves apart to be for
him --wholly — solely. This temple is called a house
of prayer, Isa. Ivi. 7. Holiness to the Lord is
written upon the front of this building. It is the
house that he dwells in. '* His foundation is in
the holy mountains. The Lord loveth the gates of
Zion more than all the dwellings of Jacob. For
the Lord hath chosen Zion ; he hath desired it for his
habitation. This is my rest for ever : here will I
dwell; for I have desired it," Ps. Ixxxvii. 1, 2;
cxxxii. 13, 14.
5. It is a living building. No other is so. * The
same who are quickened, are '* built upon the foun-
dation of the apostles and prophets," Eph. ii. 1, 20.
The foundation is a living foundation, and the
superstructure is a living superstructure, 1 Pet. ii.
4. 5. All the materials in this building are men and
women made spiritually alive — quickened with
divine quickenings. Such as once were dead in
trespasses and sins, but are now otherwise— alive to
God. O make this sure to yourselves.
6. It is a light building. This is one thing that
makes a building pleasant, and comfortable — many
and large windows. All the world besides is in
darkness ; it is the church only that hath the true
light. As Egypt and Goshen. " Ye were some-
times darkness, but now are ye light in the Lord,
walk as children of light."
There are many things about which men are in the
dark till they are in this building. As, about God;
his glorious excellences, and perfections. About
the Lord Jesus ; who he is, and what be is, in him-
self, and to us. About the corruption of nature.
About the evil of sin — the vanity of the creature.
And the reality of invisible things — heaven — hell.
In all these grace enlightens. The devil's build-
ing is a dark building— called the kingdom of dark-
ness, Col. i. 13.
6
APPENDIX.
7. It is a secure, a safe, building. Other buildings
are exposed to wind, and weather, and water — to
£re — to assaults, and batteries ; but this is safe from
all peril and danger. Matt. xvi. 18. Men in all ages
and generations have been heaving at the church of
God, and seeking to overthrow it, but it hath hither-
to been in vain, and to no purpose ; and will be so
still, Ps. ii. The church of God is such a building
as the ark was, 1 Pet. ill. 20, 21.
8. It is a spreading, growing building. *' All
the building fitly framed together, groweth unto a
holy temple in the Lord." It grows larger — by the
addition of those to it who shall be saved. It grows
better — as to light and knowledge — as to gifts and
graces. Amen ! The Lord increase it more and
more. It increases slowly— church-work is slow
work — but sure ; though amidst much opposition,
as in Ezra's time.
In some places, where a while ago there were but
two or three houses, there is now a great town.
And is it not so, (and would to the Lord it were so
more and more !) as to the growth and progress of
religion ? In many towns and families where igno-
rance and profanencss ruled a few years since, now
God is worshipped, and Christ ; and his truths and
ways are owned, and professed.
Show, II. What is our duty in reference to this
building.
1. To see that we have a secure place, and stand-
ing in it. As it is a great privilege to be of that
body and tree whereof Christ is the head and root,
so it is a great privilege to be of that building
whereof Christ is the foundation.
It is certain all that adhere to it in an outward,
visible profession are not of it. The moss and the
ivy cleave close to the walls of a house, but they are
not on the foundation : so the hypocrite. There
is a great deal of difference between such a one
and the true stones, 1 John ii. 19.
All the true stones in this building are living
stones, 1 Pet. ii. 5. What life hast thou ? They are
a habitation of God through the Spirit, Eph. ii. 22.
Art thou so? Rather, doth not the unclean spirit
dwell in thee, and rule in thee? Luke ii. 21—26.
But, how may it be done ?
I answer ; We must be sure we are fetched out
of the quarry of a natural condition, by regenerating
grace. There is much to do in this work— the dust
ilies in the face of him that hews ; but it must be
done — there is no other way.
We must by faith receive Christ Jesus the Lord ;
make him our foundation • rest and rely upon
him for righteousness, acceptance, and salvation ;
cleaving to him with full purpose of heart.
Having done so, we must build up ourselves in
our most holy faith ; growing in grace ; adding to
faith, virtue. If we grow into Christ more and more,
we are certainly in him, Jude 20, 21.
2. To seek as much as in ns lies the good of tk
building. If we can do nothing else we can pnr
for it, Ps. cxxii. 3, 6. ** for the peace of Jemsakm."
Peace within itself ; that differences may be beakd :
the cement, or mortar, is love. It is said, that all tk
stones in Solomon's temple were so ordered that tbev
looked like one stone. Peace from enemies ; opou
secret, covered, uncovered.
Our prayers must be seconded with our eod^-
vours. Can we do nothing towards its enlaigr-
ment, its establishment, its repair ?
SERMON IL
CHRIST 18 OUR FOOD, AKD a£l TRVB BBUKTXRS
HIM AND ARB FRD WITH HIM.
CPC^
John vi. 51.
lam the living bread whick came down from kemven. If
any man eat of this bread, he shall live for erer : oA
the bread that I will give is mg fiesh^ vMck I wiU
give for the life of the world.
There are several things to be learned oat of tbeit
words.
I. That Jesus Christ is bread.
II. That this bread hath sundry special propertici
which belong to it, and to no other.
III. That it is our duty to eat of this bread.
IV. That they that truly eat of this bread sbaU
live for ever.
I. Jesus Christ is bread. There are several ihwp
by which he is set forth in the Scriptures, and amoii^
the rest, bread. Those who heard him say that k
was bread, and that they must eat him, were offended ;
it was a hard saying, and they could not hear it, r.
60. The reason was, they understood it camallT.
and they should have understood it spiritnallT:
just as the papists do by another of his sayings,
This is my body. He says also, I am the vine ; I aa
the door : and must these be understood litcfallj.
It cannot be. He is the head of a gfeat body, a«i
the foundation of a great house. Literally? i»,
spiritually. So he is bread ; he himself says so.
You know bread is some kind of con, rye, or
wheat, or barley, or the like, thrashed and groaod.
kneaded and baked, and then it is food for us. We
eat it, and are nourished by it. So Christ : be b
spiritual bread.
He was thrashed and ground in his soffering tod
dying, and that was necessary in order to his ht\^
made bread for us : I give my flesh. Lake xxiv. 46L
'* It behoved Christ to suffer." It was necessaiy it
should be so, in order to the satisfying of 6od*s jus-
tice, without which we could have no noarishmeRt.
no comfort to our souls. Without blood no remise
sion. There was death in the threatening, aod
WHAT CHRIST IS MADE TO BELIEVERS.
s^refore his heel must be braised, or the serpeot's
ead would not have been brolcen. Therefore it
oQcems OS all to be acqaainted with Christ, and
im cmeified, 1 Cor. ii. 2. This was Paul's chief
tady, and it should be ours.
The sufferings and death of Christ are the food of
'ux* souls. Every thing that hath life must have
ood to support that life ; it cannot live without food.
>o it is with our souls ; they can no more live with-
out food than our bodies can. Take the food away,
md yon take the life away. * Adam in innocency had
lII the trees in the garden given him, save one, that
be fmit thereof might be food to him ; that is, to his
>ody ; and as for his soul, God himself immediately
was the life, and strength, and maintenance of it
Bat when we find he fell- from God, all supplies of
Lbat kind were for ever cut off, and he must have
perished everlastingly, if some new nourishment had
not been provided for him. Now that new nourish-
□nent was the seed of the woman bruised; and
therefore God revealed it to him immediately, even
before he pronounced sentence. Gen. iii.
II. Notice the properties of this broad.
1. It is the bread of God. *« The bread of God is
be which cometh down from heaven, and giveth life
unto the world,^' v. 33. Not the bread which God
feeds upon himself ; and yet in a sense he is so.
Matt. iii. 17 ; xvii. 6. He is satisfied in him and
with him. But he is the bread which he hath pro-
vided for ui to feed upon, as the Lamb of God,
John i. 29. He knew we could never have thought
of such a way of nourishment for ourselves. No,
not if we had had ail the angels in heaven to help
us, and therefore he did it. Job xxxiii. 24. Ps.
Ixxxix. 19. Gen. xxii. 13, 14. As he is a foun-
dation of God's laying, so he is bread of God's pro-
viding.
Was the bread made of corn for our bodies our
own contrivance? No: who could have devised
such a thing ? It is the appointment of our heavenly
Father, and a wise and gracious appointment it is.
Gen. i. 29. So Christ, the bread of life, is of God's
providing.
2. It is given bread. Given by God the Father ;
" My Father giveth you the true bread from heaven/'
r. 32. The same that contrived gave, freely and of
his own accord, without our asking or seeking. It
was a choice gift, John iii. 16. It was the unspeak-
able gift, 2 Cor. ix. 15. O be sensible of this love,
and give thanks ; forget not this above all his bene-
fits ! " Lord, what is man, that thou art mindful of him ?
and the son of man, that thou visitest him ?"
This bread is given by the Son himself. It was
his own act and deed, to give himself to be bread for
us : " My flesh which I will give for the life of the
world." It was a wonder he should ever yield to
such a motion when it was made to him ; but he did
it readily, at the first word ; ** Lo, I come, in the
volume of tlie book it is written of mc, I delight to
do thy will, O my God : yea, thy law is vrithin my
heart." Such love he had for us, and for our re-
demption and salvation, Eph. v. 2. And should
not we then readily and cheerfully give ourselves to
him ; all we are, have, or can do ? Can we bestow
ourselves better ?
3. It is living bread. ** I am the /tvtit^ bread that
came down from heaven." All other bread is a
dead thing, but this bread lives. It was dead, but
it is alive, and lives for evermore, Rev. i. 18. And
it is well for us that it is so, for he ever lives to make
intercession for us. That is the work and business
of his life, Heb. vii. 26.
4. It is the bread of life, v. 48. Not only living
itself, but giving life to us : no other bread doth so.
Other bread maintains life, but where is the bread
that gives life? This bread gives life; it makes
those to 11 ve that were dead. It is no sooner received
by a hand of faith but the man is alive ; alive to
God, which is the best life we can live in this world.
5. It is manna. Manna was the bread which God
gave the Israelites from heaven, fresh every morning ;
and dainty bread it was. It came down in a dew ;
it was small, round, and white, and the time of ga-
thering it was the morning.
This manna was a type of Christ, the true manna.
As that came down from heaven, so did he ; that in
a dew, he in the dew of the gospel. As that was
little, round, and white, so is he ; little, in his humili-
ation ; round, in his eternity, without beginning of
days or end of life ; white, in his spotless innocency.
As the time for gathering that was in the morning,
so of this : '* Remember now thy Creator in the
days of thy youth." As that fed the Israelites while
in the wilderness, so this feeds our souls while we
are in the wilderness of this world. It ceases in
Canaan.
6. It is meat indeed, «. 66. It is solid and suh-
stantial meat. Not the shadow of meat, but true
bread, v. 32. AU the things in this world are, to a
soul, like the picture of the world with which the
devil tempted our Lord Jesus, delusive, and unsatis-
factory. " Wherefore," then, ** do ye spend money
for that which is not bread? and your labour for
that which satisficth not ? Hearken diligently unto
me, and eat ye that which is good, and let your soul
delight itself in fatness." Mix faith with this, and
labour accordingly, John vi. 27.
It is suitable meat. It is no meat if it be not suit-
able. Every creature is maintained with food
suited to it. Gen. iii. 14. Now nothing is suitable
food to our souls but Jesus Christ ; nothing else is
suitable to their nature. Spiritual beings must have
spiritual food. All things under the sun are carnal.
He was a/oo/ that bid his soul feast upon what was
in his barn, Luke xii. 10. Nor is any thing else
suited to the necessities of our souls. Two things
8
APPENDIX.
our souls have need of— righteouaness, and strength ;
and where are these to be had, but with him? Isa.
xlv. 24. We have need of food that will be physic
too : and such food is Christ, Ezek. xlvii. 12. Swe€t
meat, Cant. ii. 3. the fruit of his death, resurrec-
tion, ascension, 1 Pet ii. 3. gracious, or sweet. Every
thing in Christ is sweet to a believing soul: his
promises, pardons, offices, ordinances, comforts,
communion. His word is sweeter than honey, Ps.
cxix. 103. His love is sweeter than wine, Cant i. 2.
His presence is sweeter than marrow, Ps. Ixiii. 5.
In a word, his mouth is sweetness, and all he is
delights, Cant v. 16.
Satisfying meat. A man may surfeit with the
world, but he can never be satisfied with the world.
A man may be satisfied with Christ, but he can
never be surfeited with Christ. Compare Isa. Iv. 2.
with Ps. xxxvi. 8. — abundantly satisfied, satisfied,
and over-satisfied, satisfied, and satisfied again.
This is the excellency of spiritual dainties, that the
more a man feeds on them, the more he would have,
and yet he hath a kind of satisfaction in what he
hath ; such as causes him to say. Return unto thy
rest, O my soul, Ps. cxvi. 7. He hath union with
Christ, yet he would have more and nearer union ;
he longs to be with him.
Now all this is said to draw out your desires, and
to provoke your appetite to this meat. And doth it
not prevail ? Do ye not feel your need of Christ ?
Are ye not hungering and thirsting after righteous-
ness? If you are, blessed are ye, for ye shall be
filled ; if not, you will be sent away empty, Matt
V. 6. Luke i. 53.
III. It is our duty to eat of this rare bread.
If any man eat ; implying, if we do not eat of it
we are like to be never the better for it It will do
us no good to hear of it only. We have heard a
great deal of Christ; but what will that avail as,
except we believe what we hear. It will do us no
good to look upon it only. Will looking upon meat
nourish us? No ; we must eat if we will be nourished.
Will looking upon Christ, and seeing others feed
upon him, feed and nourish thee? No, though it is
the best fare in the world.
What is meant by eating? I answer, believing,
V. 35. Of all the comparisons by which believing is
set forth in Scripture, none is like this of eating
Christ, and feeding upon Christ
Before we eat we feel a need of meat, and have a
desire toward it, an earnest desire, we must have it.
Give a man what else you will ; No, says he, I must
have meat As the Egyptians parted with all for
bread. So it is with the soul. It sees its lost and
undone condition in itself by reason of guilt, and
not sees it only, but feels it, and thereupon must
have Christ ; as the prodigal, Luke xv.
As in eating there is the taking of the meat, put-
ting it into the mouth, and chewing and digesting it.
whereby it is made my own, and tamed into blood
and spirits in my body ; so in believing there is i
particular application made of Christ, and bis mrm
and righteousness, Gal. ii. 21. We may see, ud
hear, and smell at a distance, but that that ve at
must be near as ; that that nourishes must be made
one with as. " That Christ may dwell n jtm
hearts," Eph. iii. 17.
As after eating there is strength and vigour, (Pi.
civ. 15. the staff" of life,) the desire satisfied, the bcdv
recruited, made able for work and burthen; so opa
believing there follows spiritual strength, peace, oosh
fort, joy, ability for duty, walking with God, woAm
for God, which they that do not believe have mL
How is it proved to be duty thus to do?
I answer ; 1. From the many calls and invitatioei
to it both in the Old Testament, and in the Net.
Isa. It. 1. Matt xi. 28. John Til. 37. If his mifrj
IV^ere not we should come and eat, he would not b
this manner invite and call. See Mark x. 49. fir
calls ; therefore we may come.
2. From the many commands and injunctioss U
it, absolutely requiring it of as. He commaodi.
therefore we must come. We are under gniit,
the greatest guilt of all other, if we do not, I Job
iii. 23. O bethink thyself, and do as he coa-
mands. Thou hast broken other commaflds; »
this be obedient It is to eat of the best meat thai
ever was prepared. When the serpent (namelj, (k
devil) assailed Eve, that which gave him advaoti^
was, that the thing he moved her to was only toeti
and the fniit was such as was pleasant Yet all tk
persuasions of heaven and earth will not prenil
with some people to eat of this fruit ; not foiiiiddef .
but commanded, fruit ; not meat that will poisoB,te'
meat that will save thee. O then take sod etc
receive Christ Jesus the Lord, and believe in bim:
think thou hearest him saying to thee, *'EatO
friends ; drink, yea, drink abundantly, O beloTcd,"
Cant V. 1. Shall I inquire what bread do je lire
upon ? Bread of idleness, deceit, Tiolence, canal
pleasure, your own duties and performances! Itvill
be gravel, Prov. xx. 17.
IV. They that truly eat of this bread shall life
for ever.
What more likely motive could possibly be used
to prevail with us : Eat and live ; eat and lire for
ever. Everlasting life will certainly be the poilioo
of all those, that by a true and a lively faith reeei^
Christ Jesus the Lord, who eat his flesh and diiii
his blood, feed upon him. But who says so? Be
that will certainly make it good ; the Ameo, the
faith fbl and true witness. It is repeated oftes,
V. 35, 48. and v. 47. with a solemn asseveration:— bf
hath it ; it is as surely his as if now in gloiy. Nf^^*
do you know what this living for ever is, what it
means ? It is to be saved ; delivered from the secood
death in hell, and made eternally happy in beaTeo.
WHAT CHRIST IS MADE TO BELIEVERS.
9
And shall not this allare us? God said to Adam, In
the day thoa eatest, thoa shalt die the death, surely
di e. Christ says to us, In the day thou eatest, living
thoa shalt live, thou shalt sorely live. Eating mined
Qs, eating saves us.
Inference,
1. Then the bread spoken of in this chapter is not
sacramental bread ; nor the eating here spoken of
sacramental eating, as the papists would have it, to
prove transubstantiation.
For, the sacrament of the Lord's supper was not
yet instituted, when Christ spake this : and, there-
fore, it had been impossible for his hearers to under-
stand what he meant.
Many do eat the sacramental bread that do not
live forever, as 1 Cor. x. 4.
Many do live for ever, that never eat sacramental
bread, as, besides all elect infants dying in infancy
or childhood, the converted thief upon the cross, and
many another. Yet to eat the sacramental bread is
certainly duty — Do this ; and for any that are adult
to live in the neglect of it when they have a call to it,
and opportunity for it, is a great sin, and must be
reckoned for. Nay, it is comfortable, sweet, profit-
able, gainful duty ; it is a feast, and that is the reason
oar Lord Jesus hath appointed the outward elements
to be bread and wine, that by eating and drinking
them by faith, might be sealed to us pardon of sin,
peace with God, right and title to heaven.
2. Then see the reason why multitudes perish
eternally. They will not eat of this bread, their
mouths are out of taste to it, they are filled with
worldly trash ; if he that eats lives eternally, he that
doth not eat dies eternally. This is gospel, Mark
xvi. 16.
3. Then you that have eaten, in God's name, take
the comfort of it ; I mean, that are true believers.
Eternal life is yours.
4. Then be exhorted all of you to eat of this bread ;
we must eat often, daily.
SERMON IIL
CHRIST IS THK BOOT AND BEUEVSB8 ARB THB BRANGHB8.
John xv. 5.
/ am the vine^ ye are the branches.
These are the words of our Lord Jesus, which he
spake to his disciples ; wherein he says, concerning
himself, I am the vine, and concerning them. Ye are
the branches. I am the vine,' namely, the root of the
vine. Christ and true believers are a great tree ;
and, amongst all other trees, he hath pitched upon
two to set forth himself and them ; a vine here, and
»
* Mr. Henry's residence was called Broad Oak, there being a
large tree of that description very near the house. It was cut
an olive-tree in Rom. xi. Both of them are choice
trees, and of great use, bearing excellent fruit. Now,
the root is Christ, and believers are the branches of
that tree. These two, the root and the branches,
make the tree, as the head and members do the body.
Compare 1 Cor. xii. 12.
DocT. Jesus Christ and true believers make one
great tree, whereof he is the root and they are
the branches.
I wave at present that it is a vine ; having had
occasion lately to speak of the church under that
notion from Isa. xxvii. 2, 3. and therefore I only
say, it is a tree, a great tree, whereof he is the
root, believers are the branches.
Show, I. They that are in this relation are true be-
lievers.
Are not hypocrites branches? Doth not baptism
ingraft all that come under that ordinance into
Christ ? In a sense it doth, into his visible body :
many grafts are grafted that come to nothing, never
knit, never fasten, and so wither and die : yet the
stock remains alive and good, and breaks forth again.
So it is here : only true believers, such as are called,
and chosen, and faithful, are the true branches.
1. They, and none but they, have communion with
Christ. Elect persons not yet called may be said to
have a remote potential union, being in the decree.
External visible professors have a kind of seeming
union, such as a sprig or branch which is tied to a
tree with a string or with only, may be said to have ;
which is another sort of union than that of the true
branches. The true branches are so in it as to be of
it, but so is not such a branch, 1 John ii. 19. Judas
was constantly with Christ as the rest of the apostles
were, tied both to him and them by an external tie,
yet all the while he was a limb of the devil, a branch
of the cursed root ; not of Christ the true root
O then see to this, that besides the outward, there
be an inward, ingrafting by a true act of faith.
2. They, and none but they, have spiritual life in
them. We are all by nature dead in trespasses and
sins, dead in law, dead in state ; there is no spiritual
life in us, none of the life of God, Eph. iv. 18. we
are alienated from it. We have natural life, and
live as men, but not otherwise. Just as in a tree ;
you may see it plainly in yonder great oak ; * how
many dead branches are there ; branches, but dead.
Such are all hypocrites in the tree Christ ; they have
none of Christ's Spirit dwelling in them, and there-
fore they have no life. It is the Spirit that quickens,
I Cor. XV. 45. They have not the Son, therefore no
life. " He that hath the Son hath life ; and he that
hath not the Son of God hath not life,*' 1 John v. 12.
It concerns us all to inquire. What life have I ?
Am I alive to God ? The prodigal son was alive,
during his ramble, but not to his father, he was
down in Blay, 1711. Matt Henry's Diary, MS.
10
APPENDIX^
dead to him. Inquire what signs of life yon have.
Do yon possess sense, motion, appetite ?
3. They, and none bat they, do bring forth fruit in
him, see v. 2. — *^ every branch tM me that brings not
forth fruit." To bring forth fruit is to do that which
is for the matter of it good ; either towards men, in
works of justice, mercy, charity ; or towards Ood,
in praying, hearing, sanctifying the sabbath. Now
ail this an hypocrite may do ; nay, he may do more
than many a true Christian ; but nothing of it in
Christ. Here they part *' Whatsoever ye do, in
word or deed, do all in tke name of the Lord Jesus,''
Col. iii. 17. They do it by virtue of strength received
from him, John xv. 5. 2 Cor. iii. 6.
They bring forth fruit, aiming with a single eye at
pleasing him, to show forth his virtues and praises,
1 Pet ii. 9. And also, it is done trusting to his
merit &nd mediation alone for acceptance, Phil. iii.
3. 1 Pet ii. 5. Now doth any hypocrite do this ?
Can he say, as Paul, Phil. i. 21. *' For me to live is
Christ, and to die is gain ?"
4. They, and none but they, have heartily and un-
feig^ediy consented to him. This is it that makes
Christ ours, and us his ; when we receive him to
ourselves, John i. 12. and give ourselves to him, 2
Cor. viii. 5. upon gospel terms. This puts us into
him. Now no hypocrite doth this. He may profess
to do it in word and tongue, but that ifl all.
6. They, and none but they, are owned by him as
true branches. To others he says. Depart from fiie,
I know you not. What, not know us ? We have pro-
phesied, eaten, and drunk in thy name, Matthew
vii. 22, 23. Luke xiii. 26—30. Though ye have, yet,
if workers of iniquity, depart.
Aye, but he calls the honest, upright, obedient,
fruitful people, his friends, his children, his bre-
thren, John XV. 7.
Show, II. What kind of root Christ is to these
branches.
I. A universal root ; to all of them ; Jew or €ren-
tile ; of what kindred, or country, or nation, or lan-
guage soever they be.
To Old-Testament saints. He was Abraham's root,
and David's root : a branch from them as man, and
yet a root to them as God-man. They were all in
him ; all saved by him.
To New-Testament saints. He was Peter's root,
and Paul's root, and thy root, and my root, if we be
true believers.
There are two universal roots ; and these are the
two Adams. The first man Adam was a common root
to us* all, as men and women. God planted him a
noble vine, but he degenerated, and became, to all
his posterity, a root of bitterness, bearing gall and
wormwood, sin and wrath. When he fell we all fell.
But God was pleased to appoint us a second Adam,
another root— Jesus Christ — ^that whosoever believes
in him might not perish, 1 Cor. xv. 22.
2. An unseen root The root of a tree lio isvi^
ble, out of sight; we see it not The tree we see, ^
not the root So it is with Christ that saves <^
1 Peter i. 8. He was visible many years when,
made flesh, he dwelt among us, but now we see
no more with bodily eyes ; though by an eye of
we do see him, as it is said of Moscs« Heb. xL
The root of other trees is out of sight below ;
root is out of sight above. The charch is a
tree inverted, its root is in heaven, its braDcfacs
on earth, multitudes of them. It is true there
branches in heaven with their root
3. An unsightly root In the root of a tree
is no kind of beauty, or comeliness ; no ^etneati
as there is in the branches, or fruit ; nothiDg to c*
mend it to the eye ; it is a despicable IhtDg. k
was Christ our root, in his humiliation, Isa. liill
View him in his birth, in the stable ; in his life, s^
having where to lay his head ; but especially ie ii
death, hanging upon the tree. Would any v«
think him to be the Son of God and Saviour of m
world? Allude to 1 Samuel x. 27.
4. A strong root. This is one excellency ei i
root, that it be firm and stable ; snfficient to ks
the weight and burthen of the tree and bnnc^
that grow upon it, Rom. xi. 18. Oar Jjmd Jests i
a strong Saviour, Ps. Ixxxix. 19. Jer. 1. 34. Bdi
vii. 26. We have need of such a one,
(1.) To satisfy the justice of God for the stas «^
are guilty of, by undergoing the weight of his iii&^
wrath. This he did, and no one else coold, Fstk
xl. 6—8.
(2.) To rapport and succoor ns undor oar tefB{«
tions. This also he is able to do. Heb. ii. l& Tb
world tempts, but, be of good cheer, ** I have ofcc
come the world," John xvi. 33. The devil als
but *' the God of peace shall bruise Satan under j«
feet shortly," Rom. xvi. 20.
(3.) To save and deliver us from all our enemies
vricked men, death, and the grave, 1 Cor. v
56, 66.
6. A sappy root This is another excellency. If
root be withered, and dry, the tree cannot lloori^
how should it? See Ps. civ. 16. '' The trees oftfa
Lord are full of sap.'
The sap of this great tree, that keeps it green »
flourishing, is the Spirit ; the Spirit of grace. Nir
Christ the root had the Spirit without measure. Jo^:
iii. 34. Col. i. 19 : according to the promise, Isa. £
2. He had a fulness of all the gifts, graces, and cob
forts of the Spirit : knowledge, wisdom, faith, love
meekness, patience, humility, self-denial. He U
them all in per/eclion as God-man. There were ii
him no mixture of the contrary corraptioas.
6. A supplying root The sap which the root baii
it hath it not for itself, but for the branches. Th
branches suck and draw from it, and so aie isai^
tained in their greenness and froitfalness. Thocp
WHAT CHRIST IS MADE TO BELIEVERS.
11
root have it, yet if it do not commanicate it the
is none the better. The Lord Jesas Christ is a
immiicatiTe root. What he hath of the Spirit
lath for usy John i. 16. Psalm Ixvii. 18. compare
I- iv. 8.
^ the san hath light, the springs and fonntains
er, the mother milk in her breasts, not for them-
es ; so it is here. He is oar Joseph, oar great
i-master. Joseph did not lay op for his own ase,
to supply others. See his gpiicioas invitation to
r sinners, to come to him for what they want,
W. \^^. Matt xi. 28. John vii.dT. Rev. iii. 18.
1 let as oome to him accordingly.
Exhortation I. Suppose we are branches, tnie
nches, in Christ the vine, what is to be done?
. Yoa have cause to be very thanJLful to the great
sbandman that hath grafted yoa into him.
[Consider, (1.) If he had not done it, it had never
n done. We could not have ingpiifted ourselves,
dly relations, ministers, could not have done it.
hand but his could have performed it.
2.) What misery it frees us from. Hereby we are
. off from the wild olive, from the devil's stock
I family, from the bondage of his vassals, Rom.
24.
3.) What privileges it entitles us to. It is a great
,T)ity and honour to be a branch of such a noble
te. Now thou mayst with comfort call God Father,
d come to him with boldness, assured of due sup-
es, of all things needful both for life and godli-
ss. Hereby thou hast right and title to the hea-
fily inheritance : thy root will certainly bring thee
lere he is.
[4.) How anworthy thoa wert, and how unlikely
' such advancement. Perhaps of mean extrac-
n, less than the least ; perhaps a crooked piece,
lere are but a few, and thou art one, John xiv. 22.
t not high minded, Rom. xl. 14.
[5.) The time when he did it. Perhaps early in
Y days. If so, the time was a time of love, Ezek.
i. 18.
(6.) By what means. • The word, perhaps occa-
>Dally heard ; the rod, perhaps working with the
)rd. O say, as David, Ps. ciii. ** Bless the Lord,
my soul : and all that is within me, bless his holy
;me. Bless the Lord, O my soul, and forget not all
s benefits." Say, as Paul, '* Now unto the King
ernal, immortal, invisible, the only wise God, be
mour and glory for ever and ever," 1 Tim. i. 17.
2. Your duty is to take the comfort of it to your
uls daily. It is the will of God, that his people
loald be a comforted people ; and what will com-
rt if this will not. Christ is the vine, and I am
le of the branches ? If so,
(1.) Then the Father will certainly take care of
e ; to purge me and prune me. Seasonably ; for
y good, 0. 1,2.
(2.> Then I shall be sure not to be cut off, nor cast
out, John xvii. 11, 12. Dead branches are easily
broken off, nay, blown off, but not living ones. That
is, provided I am a fruitful branch. And he will
make as fruitful. As it is our duty, so it is his pro-
mise.
(3.) Then when I die, I shall be transplanted into
God's paradise.
(4.) Then he will reckon with those that lop at
these branches, Ps. Ixxx. 12.
3. Tou must abide in him. ** Abide in me, and I
in you. As the branch cannot bear fruit of itself,
except it abide in the vine ; no more can ye, except
ye abide in me. I am the vine, ye are the branches :
he that abideth in me, and I in him, the same bring-
eth forth much fruit :« for without me ye can do
nothing. If a man abide not in me, he is cast forth
as a branch, and is withered ; and men gather them,
and cast them into the fire, and they are burned. If
ye abide in me, and my words abide in you, ye shall
ask what ye will, and it shall be done nnto you,''
John XV. 4 — 8. There are in these verses three
arguments to move us to it : While we abide in him
he vrill abide in us ; It will be a means of our frait-
fulness ; and. We shall have what we will for asking.
What is it to abide in Christ?
(1.) To abide in the truths of Christ ; to hold
them fast, and not to let them go, 2 Tim. i. 13. God
only knows how we may be tried as to this matter.
The way of popery is an erroneoas way in doctrin-
als ; it is called the lie, and how many poor souls
are poisoned by it; bat beware, *' lest ye also, being
led away with the error of the wicked, fall from your
own stedfastness," 2 Pet. iii. 17.
(2.) To abide in the righteoasness of Christ. Our
own righteousness and Christ's righteoasness are in
competition. Now which art thoa for? The Pharisee
was for his own, Luke xviii. Paul was for Christ's,
Phil. iii. We have need to look to this daily, in every
thing.
(3.) To abide in the love of Christ, Jade 21. John
XV. 9. The way to continue in the love of Christ, is
to continue in his obedience, ck. xiv. 23.
(4.) To abide in the fellowship of Christ. Fellow-
ship with Christ is to be had in the use of his holy
ordinances. Cant. i. 7, 8.
4. We must abound in fruit-bearing. This he
expects from all the branches that are in him. Leaves
will not serve the turn ; it is fruit that God looks for.
Yet there must be leaves also : a visible profession,
Rom. X. 10.
(U) There must be good fruit. Matt. iii. 10. The
fruits of the Spirit, Gal. v. 22. *' Love, joy, peace,
long-suffering, gentleness, goodness, faith, meek-
ness, temperance."
(2.) Much good fruit, John xv. 8. A little will
not serve, though good ; it must bear a proportion
to our standing. There is more looked for from those
that have stood long than from others, Heb. v. 12.
13
APPENDIX.
It must also bear a proportion to oar supplies. Where
most cost hath been bestowed, most means nsed,
there should be most fruit.
(3.) It must be fruit in season, Ps. i. 3. Accord-
ing to the present circumstances of our condition,
Eccl. Tii. 14.
O that I linew what to say to move to this. The
great controversy that God hath with us at this day
is about our fruit ; so little is found, that we have
reason to fear cutting down, Luke xiii. 7 — 9. Isa.
V. 7.
5. There is duty lying upon us also towards oar
fellow-branches. Which is,
(1.) As much as in us lies to live in love and
peace with them, not envying, judging, despising,
boasting — the higher, the lower — ^the bigger, the
lesser — the stronger, the weaker. All branches are
not top branches ; there should be no provoking,
rubbing against, fretting one another. Gal. v. 6.
(2.) To promote their growth and fruitfulness.
Every one in his place and way ; one means of doing
this is by Christian communion, Heb. x. 25.
Exhortation II. Suppose we are not yet true
branches, is there no hope ?
None at all if we continue in that condition, Eph.
ii. 12. If without Christ, we are without hope. But
if we look about us in time, the matter may be
amended. O then be persuaded — ^To-day, while it is
called to-day.
1. Acquaint yourself with the terms of the change;
upon what terms you may be Christ's and Christ
yours ; and accept of them. Many are ignorant and
so perish, John iv. 10. The terms are,
(1.) You must be willing to come off from the old
stock, the service of sin ; all sin must be renounced ;
no more fruit must be brought forth to it.
(2.) You must assent and consent to a new Master;
you must take his yoke upon you. And what harm
is there in all this ? O do it.
2. Apply yourself to the g^at Husbandman, which
is the Father ; beg of him to graft you into this vine ;
to bestow his Spirit and grace upon you, to be a
living principle in you.
3. Assent and consent to the gospel.
SERMON IV.
CHRIST 18 RAIM KNT TO US, AND IT 18 OUR DUTY TO PUT UUC ON.
Romans xiii. 14.
But put ye on the Lord Jesus Christ,
The same that was said when our Lord told his
hearera he must be their food, and they must eat his
flesh — This is a hard saying, John vi. GO. — may be
said concerning this of PiEiul here — But put ye on
the Lord Jestu Christ, Is Christ a garment a tf^
It seems he is.
Food and raiment are the two great rDqidsit» k
our bodies, which if we have we are oommaBdetf -,
be therewith content, I Tim. vi. 8. The saae tr
things must be had also for the son!, food aad ru-
men!; spiritual food, and spiritnal raiment KM
what is that ? I answer, Jesus Christ ; he is oer £o&:
and he is our raiment, and if we have him wr as-
well be content; nay, joyful, and cheerfnl, 3S£
thankful ; but, alas ! how many are there that mei
not these things, that are carking and caring rW
they shall eat, and whsU they shall drink^ amd td^
withal they shall be clothed, aa to their bodies, :k
perishing part, but mind not what becomes of Hxli
souls, their precious, their heaven-bom souls, wit
ther they be fed or no, clad or no.
The apostle here would have it to be oUiem«i
'* Put ye on the Lord Jesus Christ'' Bat in Gal s.
37. he speaks as if all that were baptized had pst
Christ already ; " For as many of you as have b^
baptized unto Christ, have put on Christ.*'
There are two ways of putting him on — in pr^'*
sian, in word and tongue — in power, in deed &r:
truth. Of the former it is intended in 6alatians-f
we have all put him on when we were baptized. Oi
the latter in Romans — oh that we woold all be p?
suaded so to put him on.
Show, I. What of Christ is the garment that ic
must pnt on.
II. What are the properties of Christ as a ge
ment ; what kind of garment he is.
III. Why and how we are to pot him on.
I. What of Christ is the garment that we rags
put on.
Two things in Christ are the garment : His mert
and righteousness ; we must put on this for c
justification. His spirit and grace ; we mast ^
on this for our sanctification.
Justification and sanctification are onr two gn-d
concernments. It is necessary that we be JDsti6ef!,j
and that we be sanctified. Now neither of thesecu
possibly be had otherwise than by patting on Christ
There is no justification but by his merit, no saer-
tification but by his Spirit See 1 Cor. vi. 11
And therefore should we not, by all means, pot his
on?
1. His merit and righteousness for justifiratks
Justification hath two things in it:
(1.) Acquitting us from guilt We have all sinned ;
have we not ? Yes. And is not God thereby ofead-
ed ? Yes. And must he not be atoned, and pacified :
his justice satisfied ? Yes. But how ? By any this^
that we ourselves can do or suffer ? No. By asy
thing that any of our fellow-creatures can! N&
How then ? Only by the dying and rising a^ain ^
the blessed Jesus ; " who was delivered for 06f
offences, and was raised again for our jnstificatioflr
WHAT CHRIST IS MADE TO BELIEVERS.
Id
1. iv. 26. His blood alone satisfies and pacifies ;
efore, his blood alone justifies. And that blood
le g^arment that we mast jnti on, else no atone-
it. Puiiton! What is that? hear, talk, of it? No.
id by, and look upon it ? No. Hearing of clothes
ot putting on clothes ; looking at clothes is not.
liere,
o put him on, is to receive and apply him to cur-
es by a true and lively faith. Believing him both
i and willing to redeem and save me, and there-
n coming to him, and closing with him ; and upon
so doing, persuading myself that God for his
e doth forgive me, and thereupon comforting
^elf ; being of good cheer. It is called receiving
atonement, Rom. v. I, 9 — 11. Till this be done
soul is naked in the sight of God, the shame of
ruikedness appears ; that is, thy sins are all upon
score : thou art guilty, and God is angry, and if
a shouldst die in that condition thou wilt be eer-
ily lost, and that for ever. Doth it not concern
then to pill on Christ, to believe in him for justi-
tion from the guilt of sin.
2.) Accepting of us as righteous. Some will have
i to be no part of our justification, but the former
y. 1 think justification includes this also, accord-
to the definition in the catechism,* '* Wherein
pardons all our sins and acce/>/« of u^, as righteous
bis sight" This Paul says he laboured in, 2 Cor.
). Now how may this be? lS,^h,\.Q, In the beloved;
t is, in Christ, through his merit and righteousness
ne. He hath not only prevailed by what he did and
fared, and is doing, for us that we may be forgiven,
i not come into condemnation ; but, moreover,
t we may come into favour, be loved and owned,
kissed and embraced, our persons accepted, our
-formances accepted. And how ? for any worth or
rthiness that is in us or them ? No ; only in his
me. and for his sake, and through his merit ; in
ler to which we must put him on, as Jacob put
the clothes of his brother Esau, Gen. xxvii. 15.
en he came for the blessing. Jacob was in no
lit; he did not come for a pardon: no, became for
ilessing ; but unless he had put on Esau's clothes
bad not had that blessing ; but having them on
had it: '^ And he came near, and kissed him :
d he smelled the smell of his raiment, and bless-
him, and said, See, the smell of my son is as the
ell of a field which the Lord hath blessed," v. 27.
here, we must put on the Lord Jesus Christ, that
his merit and righteousness ; we must come in his
me ; we must plead what he hath done and suffered
' us, as our elder brother : and then — See, thesmeUof
lion ; and then — a, blessing, else none; ** Therefore
>d give thee of the dew of heaven and of the earth,"
28. See, also, in the story concerning Joseph and
s brethren. Gen. xlii. 20; xlili. 5. No Benjamin,
^ Commonly called the Aasembly's Catecbion, beibg agreed
no com. Now our Benjamin is Christ, or ratheri
God's Benjamin, his Son^ our Brother. In him he is
well pleased, and in him only, Matt iii. 17 ; xvii. 5.
If we come without him we come without our errand.
2. His Spirit and grace for our sanctifi cation.
Besides the clothes we are to appear in before
God, which are Christ's righteousness alone, there
are clothes also that we must appear in before men ;
yes, and before God too; and those are Christ's
Spirit and grace ; the new nature, the divine nature.
We must be new creatures^ 2 Cor. v. 17. New
within, and new without ; new in heart, and new in
life ; putting off the old man, and putting on the new,
Eph. iv. 24. Now that new man is Christ If we
have not his Spirit, we are none of his, Rom. vili. 9.
Him, therefore, and his Spirit we must put on ; his
image and likeness : being as be was, (Heb. vii. 26.)
holy ; doing as he did ; walking as he walked,
1 John ii. 6. Note how it comes in here, Rom. xiii.
12, 13. Cast off the works of darkness, rioting,
drunkenness ; and put on — what ? sobriety, temper-
ance ? no ; but, all in one — the Lord Jesus Christ, —
Jesus, the Saviour ; Christ, anointed to be so ; Lord,
to rule yon.
II. What kind of garment is the Lord Jesus
Christ ?
It is a great matter, especially with some, what
kind of clothes we wear ; that they be tight and
fashionable, and according to our rank and quality ;
rather above it than under it, or below it, or short of
it : and most commonly those that are most curious
and concerned about the clothing of their bodies, are
least curious and concerned what clothes their souls
have ; it is to them no matter what rags, what filthy
rags, they appear in, both before God and man.
Behold, I bringyou tidings this day of brave clothes,
which vdhy be yours, if you will— «ach of you — for the
putting on. And those are, the Lord Jesus Christ ;
his merit and righteousness to justify you ; his Spirit
and grace to sanctify you. What say you? Will
yon accept of them, will yon have them, put them
on, wear them ?
Tell us, first, what are their properties, that should
commend them to us ?
In general — In Luke xv. 22. it is called the best
robe. Best indeed ;'no other is to be compared with
it. Brown bread and the gospel are good fare ; rags
and Christ's righteousness are good clothing. It is
first in worth and excellency, and first in order of
time— though not as to our persons, yet as to our
nature, in Adam.
1. The Lord Jesus Christ is a costly garment ; the
dearest and most costly garment that ever was. We
may judge of its excellency by its price. Some peo-
ple are extraordinarily profuse about their clothes ;
and are cautioned against it, 1 Tim. ii.9. iPet iii. 3.
open by the anembly of Diyines at Westmlnater, A. D. 1M3.
\
14
APPENDIX.
Lo, here is a costly robe indeed ; not to ua that
mast wear it, (it costs as nothing bat the acceptinj^
and patting it on,) bat to him that made and pre-
pared it; it cost him dear. Ere the Lord Jesns
Christ coald be a sait of clothes for thy soul— to
jastify, sanctify, save thee, he mast be made a man.
And so he was. He mast die the death of the cross.
And so he did. We read, Oen. xxzTii. of Joseph's
brethren dipping their brother's coat in a goat's
blood, and sending it to their father ; bat oar Joseph
dipt the coat that was to be for as in hU own blood,
1 Pet i. 18, 19. And doth not this commend it to
you ? He clothed himself with the rags of oar natare,
that he might clothe as with the robe of his grace :
nay, more than that — ^he was made sin for as, a carse
for as, ** that we might be made the righteoasness of
God in him,'' 2 Cor. v. 21. Gal. iii. 13.
2. He is a comely garment There are some per-
sons whose clothes, in the eyes of sober men, are
Tery uncomely ; disfigaring, rather than adorning, the
body ; discovering, rather than hiding, their shame.
Bat here is a garment comely indeed, beaatifal, and
lovely, and glorioas ; a garment that makes the soiil
that bath it on amiable towards God : he is pleased
with it, and accepts of it
The imputed righteoasness of Christ doth so.
The implanted righteoasness is called grace, that is,
beauty. See what is said of one particular grace,
1 Pet iii. 4, 6. Could we but see a soul out of
Christ, that hath not put him on yet, what guilt and
filth it lies under, what dirty rags it hath on ; we
should wonder how it could endure itself, much
more how the pore and Holy God doth endure it ;
especially, coming so near him as sometimes they
do in holy ordinances, Amos v. 21. '* / will not smell
in your solemn assemblies." See Ezek. xvi. where is
set forth, both our miserable, loathsome condition by
nature, v. 4 — 8. and our lovely, amiable condition
by grace, o. 10 — 14. though what is said is meant
chiefly of their church privileges.
3. He is a large garment. The righteousness of
Christ for justification is so. He is able to save to
the uttermost There is in him merit enough to
satisfy for all thy sins, to pay all thy debts. He has
incense enongh to perfume all thy services. What
is said of the bed, Isa. xxviii. 20. is true of all the
garments — of all our own righteousness — they are too
short and too narrow ; thy nakedness appears through
them.
The Spirit and grace of Christ for sanctification
is so. As he forgives all thy iniquities, and hath
wherewithal, so he will heal all thy diseases, mortify
all thy corruptions. There is a perfection of parts
in sanctification : the whole man is renewed, though
-not yet wholly , 1 Thess. v. 23. but as light in a
morning — all the sky over.
4. He is a lasting garment, nay, everlasting. The
Israelites had clothes that lasted forty years, and
did not wax old ; that was a great while, Deat viii.
4. But here is a garment which lasts for ever.
The righteousness of Christ for jostification ii,
everlasting righteoasness, Dan. ix. 24. There is a
fountain of it that' cannot be drawn dry — not t
cistern, a laver, Zech. xiii. As long as we shall
last sinning, the righteousness of Christ will last
satisfying. Abuse not this, at your peril. Rom. li.
I. " Shall we continue in sin, that prace maj
abound? God forbid.
The grace of Christ is lasting too. Where it is
in truth it is in perseverance. ** Tbose that be
planted in the house of the Lord shall flourish in
the courts of our God. They shall bring forth fniit
in old age ; they shall be fat and flourishing," Ps.
xcii. 13, 14. We read of two sorts of clothes, G^.
iii. — One, of Adam and Eve's making — aprons of fie
leaves, v, 7. Another, of God's makings — coats of
skins, «. 21. There is a great deal of difference in
warmth and in duration. The former may represeo:
our own righteousness, the latter Christ's. The
beasts whose skins were used died.
6. He is a white garment ; he is expressly said to
be so, Rev. iii. 18. When the angels appeared at
any time in human shape, that was the <:oloar their
clothes were of, Mark xvi. 6. Acts i. 10. So, wbea
our Lord was transfigured. Matt xvii. 2. The white-
ness signifies two things :
(1.) Innocency and purity. Every justified person
clothed with Christ's righteousness is, as it were.
innocent before God, Ps. xxvi. 6. So the sanctified
are in comparison with others, and it is their dutj to
labour to be so more and more.
(2.) Joy and gladness, Eccl. ix. 8. He that hath
put on Christ, and is accepted of God, hath reason
to rejoice all the days of his Kfe ; and he ought to
do so, Phil. iv. 4. Isa. Ixi. 10.
The woman which John saw, Rev. xii. 1. wa<
clothed with the sun: a shining garment indeed.
The priests under the law were clothed in white
linen garments; and see Rev. xix. 8. " The fine linen
is the righteousness of saints."
6. He is the wedding garment; of such we read.
Matt. xxii. 12. It is to be understood of Chrises
righteousness imputed. There is no welcome with
God without it It is to be understood, also, of bU
Spirit and grace implanted : a suitable frame of
heart to gospel privileges. Put on Christ, and tfaoa
hast that And shall not all this prevail to make yoa
in love with it?
III. How must we put on Christ ?
Three things must be done.
1. There must be a work of conviction wrought
upon thy soul. Thou must see thy need of ihxi
clothing. Most people, as Laodicea, say, they hafc
need of nothing, and alas ! they have need of erery
thing; particularly of good clothes, for they are
naked. A sinful condition is a naked condition.
WHAT CHRIST IS MADE TO BELIEVERS.
15
Tby body is perhaps well enoagb clothed, decently
and warm ; but thy soul is naked, and destitate, and
exposed ; dirty, 'and has nothing to hide it
2. AM that will have these fine clothes must come
to Christ, and buy them. Rot. iii. 18. Isa. W. 1. In
baying, there is parting with one thing and receiving
another. Canst thou find in thy heart to part with
thy rags in exchange for these good clothes? the
rags of thy sins, Rom. xiii. 12 — 14. Eph. iv. 22 — 24.
the rags of thy own righteousness, Isa. Ixv. 6. See
Zech. iii. 3, 4. Were such an offer made thee con-
cerning other clothes, how gladly would it be ac-
cepted !
3. Having bought them, that is, made the bargain,
and consented to the terms of having them, we
must put them on, and wear them. Not as a hat, to
pat off to every one we meet ; not as a cloak, to be
worn only when we go abroad ; but as thy inner
ferment, to be worn next thee ; an upper garment ;
and, above all these, as thy entire garment. Christ
must be thy all in all ; thy day-clothes, thy night-
clothes : put him on daily and duly, constantly and
continually. It is a good meditation, when we are
putting on our clothes, we must put on bowels of
mercies, Col. iii. 12. charity, v. 16. humility, 1 Peter
V. 5. meekness, 1 Pet. iii. 4. or, which includes all,
the Lord Jesus Christ. If so, when we die we shall
put on better clothes of glory. Christ will never put
them off that put him on.
SERMON V.
CHRIST 18 THB HBAD, THS CHURCH IB HIS BODY.
COLOSSUNS i. 16.
And he is the head of the hody^ the church.
The union between Christ and his church is two-
fold : 1. Relative ; like that between persons that
are in relation mutually one towards another. Of
which kind we have had an account * of fourteen —
as he is their Husband, Father, Brother, Friend,
Master, Teacher, King, Captain, Physician, Advo-
cate, Shepherd, Bishop, Inhabitant, Keeper. 2.
Real. Of which kind there are several : this is the
first.
J>ocT. That the Lord Jesus Christ is the head,
and his church the body.
There is such a kind of union between them and
such a kind of relation, as is between the head and
the body. Bodies are of several sorts, whereof each
have their several head.
1. There is the body politic. And so a kingdom
is a body ; and the head of that body is the king,
• AlludiDg to a course or sermons preached by him on the
Psalm ex. 6. The church is a spiritual kingdom ;
the head and king of it, in that sense, is Christ
2. There is the body natural, and that hath a head
joined to it ; and one and the same living soul ani-
mating that head, and that body, they make toge-
ther one living man. So here ; the head is Christ ;
the body is the Church. The living soul, which is
one, and still the same, animating this head and this
body, is the Spirit So that Christ and his church,
being endued with one and the same Spirit, make
together one mystical body, 1 Cor. xii. 12, 13.
What church is this meant of ? Whether is it — the
church visible, consisting of all those good and bad
that profess faith in Christ and obedience to him ;
or — ^the church invisible, called the church of the
first-bom whose names are vnritten in heaven, in-
cluding those only that are called, and chosen, and
faithful, and excluding others? I answer: Both, in a
different sense, are to be reckoned Christ's body,
and Christ the head of both.
1. In respect of external rule and government.
So Christ is the head of the church visible, and the
church visible is his body : nay, he is head of every
man, 1 Cor. xi. 3.
All that call themselves Christians do profess, at
least in word and tongue, to own the Scriptures as
the rule of faith and manners ; and what they de-
clare we are to believe concerning God, that, they
say, they do believe ; and what the Scriptures declare
to be duty required of man, that they say they will
do.
And this profession makes them members at large
of the great body the church. Gal. iii. 27. ** As many
of you as have been baptized into Christ have put
on Christ," that is, put on the profession of Christ
And we may plead it with them accordingly. Are
not you a Christian baptised into Christ ? How dare
you then to carry it at this rate ?
2. In respect of vital influence. So he is the head
of the church invisible only ; nay, only of those
in it that are effectually called. Though the elect
not yet called are to be reckoned his, and he theirs, in
purpose and decree, yet none but such to whom it is
actually given to receive him to themselves, and to
give themselves to him, (Hos. i. 11.) appointing to
themselves one head — ^making it their own act and
deed, are to be considered his body.
As in the natural body, besides the integral parts,
such as hands, arms, legs, back, breast, &c. which
make the body, there arc oftentimes wens, warts,
moles, and other excrescences, which are covered over
with the same skin, and are fed and nourished, after a
sort, with the same nourishment, and yet are not
true parts or members of the body ; so it is here,
there are many that stick, as it were, to the body of
Christ, covered over with the same skin of profession,
subject.
16
APPENDIX.
partake in the same ordinances, and yet after all
are but wens, and warts, and moles. They are no
living members ; they have no true union, nor any true
communion, with the Lord Jesus ; they are amongst
us, but not of us ; and the day is coming, when they
shall be made manifest. On which account the
gospel is compared to a net. See Matt. xiii. 47 — 50.
There are but two heads of all mankind — Christ
and the devil. If thou art not a member of Christ,
thou art a limb of the devil, that spirit that worketh
in the children of disobedience. O tremble at the
thought of it ; for yourself; for your near and dear
relations, year children ; and make sure your true
union with Chfist as your head ; make sure that yon
haye his Spirit.
Show, I. What kind of head Christ is.
II. What kind of body the church is.
III. What kind of members of that body we should
every one of us be.
I. What kind of head is Christ ?
This I shall lay before you in several particulars.
1. Christ is to his church the only sovereign and
supreme head. The head hath the pre-eminence in
the body ; it is placed by nature uppermost, and all
the rest of the members below it. The Lord Jesus
is uppermost, above all, and wer all, Rom. ix. 5.
It follows here, that in all things he might have the
pre-eminence: the pre-eminence is his above all
persons in all things, Psalm xlv. 2. Cant. v. 10.
It is oar duty then in all things to give him that
which is his due. Let nothing rob him of it; Psalm
cxxxviL 6. '' If I do not remember thee, let my
tongue cleave to the roof of my mouth ; if I prefer
not Jerusalem above my chief joy'' — Hebrew — the
headofmyjoy. Make the Lord Jesus the head of
your love, hope, desire, delight. Many stand in
competition with him, as the world, sin, self, the
devil. Also, the Antichrist. He styles himself the
bead of the church universal, but it is a usurpation.
The church hath no head but Christ ; no ministerial
head : none is deputed by him for that office, him-
self alone being sufficient for it
We do acknowledge, in a sense, the supreme
magistrate may be styled the head, that is, the go-
vernor in external matters of that part of the church
which is in his dominions ; as the head of the
woman is said to be the man, 1 Cor. xi. 3. that is,
her superior to rule over her in the Lord. But eueh
a Governor of the unioenal church we know none.
2. Christ is a suitable head ; a head suitable to
the body of which he is head. The body hath the
human nature, therefore', so hath he, Heb. ii. 14. It
was necessary it should be so, that the same nature
that sinned might suffer. We may here take occa-
sion to adore the infinite wisdom of the Father, that
contrived this way, and the infinite love of the Son,
that would stoop so low, Ps. viii. 4. 6.
3. Christ is a supplying head. He nourishes and
cherishes, Eph. v. 29. 30. The head in the U
supplies the body with two things especially ;
With spiriit. It is the seat of spirits, from wbeaa
they are derived to all the parts as there is mm,
and occasion. The Lord Jesus is said to hauij
seven spirits. Rev. iii. 1 . that is, abundance of tli
Spirit; — compare John iii. 34. Col. i. 19. Eph. i.23.-^
and that to commnnicate, cA. L 16. Ps. cxxxiiL ^
To him, therefore, we must have recoarse.
With ytddanee and directum. The office of :hi
head is to show the body whither to go, and vy
to do : there the eyes are seated, as in a wateh tn^
See Rev. v. 6. Seven eyes. Whereinsoever w« bsie
need at any time of guidance, we most look to kk
as Paul, Heb. xii. 6. and we have a promise, h
xxxii. 8. *' I will instruct thee and teach tfaee b
the way which thou shalt go : I will gaidethee «ir
mine eye."
4. A sympathizing head. He is such a hetd at
hath a fellow-feeling with all his true membta
even the meanest of them, in all the evils that hdd
them. In the evils of temptation, Heb. ii. 17, I^ |
iv. 15, 16. In the evils of affliction, Isa. Iiiii. ^
In the evils of persecution. Acts ix. 4. Wbeo 1'
toe was but trod upon, the head cried out, W^
persecutest thou me ? This affords great cocfcr.
and encouragement, good ground of hope that b'
will arise for their rescue, Isa. Ixiii. 9. Also io tkr
joys and comforts, Matt xxv. 40.
6. A safe head. If a man be fallen into a ph -■
water, as long as his head is kept above, he is «f ..
Whatsoever befalls the body, the head is above, oc
of the reach of gun-shot. It is well for him, it :*
well for us, that it is so. Men maj strike it h*
headship, but *' why do the heathen rage, and t^f
people imagine a vain thing ? Tet have I set ■<
King upon my holy hill of Zion," Ps. iL 1. i
Christ is far above " all principality, and power, as:
might, and dominion, and every name that is naised.
not only in this world, but also in that whidi is k
come," Eph. i. 21.
6. A saving head. Being safe himself be will la
due time make us safe too, Eph. ▼. 23. He b
Jesus, Matt. i. 21. — a Saviour. It is his prj^f*^
*' Father, I will that they also, whom thou Us:
g^ven me, be with me where I am ; that they wm}
behold my glory, which thou hast given me/' Jobs
xvii. 24. Though the head and members are pane*!
a while, yet they shall be together for ever. Salvatici:
is either personal, or public; temporal, spiritQsI. or
eternal ; according as the evils are that do euros*-
pass us ; sins, sorrows, temptations. 2 Tim. iv. l^
'' And the Lord shall deliver me from eveiy rril
work, and will preserve me unto his heavenly kinc-
dom.'* In the head are the eyes, to spy dang«i
tlie month, to speak for help ; the wisdom and ander-
standing, to contrive which way to effect it
II. What kind of body is the chureh ?
WHAT CHRIST IS MADE TO BELIEVERS.
17
1. It is a great body. This appears if we consider
those only that are called, and chosen, and faithfal ;
though who those be is not, and cannot be, infal-
libly known to us. E^en they, at this day, now liv-
ing in the world, are not a few bat many. Indeed,
comparatiyely, compared with them that perish, the
Scriptnre says of them, they are but a little little
flock ; yet in themselves they are many. And the
Lord make them a hundred-fold more than they are.
It appears also, if we consider the whole professing
body of Christians, that are baptized into the faith
of Christ Then they are a great many more.
And it appears further, if we consider all that
have been, and are, and shall be, as met together
with their head in glory. See what account the
Scripture g^ves of them, Rev. vii. 9. '* I beheld, and
Id, a great multitude, which no man could number,
of all nations, and kindreds, and people, and tongues,
stood before the throne, and before the Lamb, clothed
with white robes, and palms in their hands.'' There-
fore there is no reason why any should stumble at
the paucity or fewness of the people of God.
2. It is a growing body. '' Of the increase of his
government and peace there shall be no end,*' Isa.
iz. 7. There are many promises in the word to this
purpose which have had, and have, and shall have,
their accomplishment Growth is two-fold :
(1.) Extensive. When more are added. More to
the number of the elect, we believe, are not to be
added. They who teach, " If thou art not predesti-
nated, pray that thou mayst be predestinated," do
certainly miss it ; but to the number of the called,
there may be more added, (Acts ii. 47.) with a com-
mon call, with an effectual call ; and our duty is
to pray heartily every day that we may be so.
(2.) Intensive. When those that are already good,
and are in the body, are made better; better in
heart, and better in life. This is often promised as
a mercy, and as often commended as a duty, Mai.
iv. 2. Prov. iv. 18. 2 Pet iii. 18. 2 Pet i. 6—8.
3. It is a divided body. The more is the pity, but
so it is. A great part of it is divided from the head.
I mean, not in respect of unity of spirit and affec-
tion ; ao all the true members are near to him, and
he is near to them ; but in respect of place and con-
dition. He is in heaven above, they are on the earth
beneath ; and it is their grief and burthen that it is
so ; and, therefore, they pray, and long, and wait
till it be otherwise, Phil. i. 23. Rev. xxii.
It is also divided, sadly divided, within itself;
not divided from the wicked of the world only, that
is a division that must be, but the body within itself ;
Christian against Christian, church against church ;
nay, I would I might not say, saint against saint
But then, observe, it is not in fundamental matters ;
all are agreed to love God, and hate sin, and believe
in Jesus Christ, and keep the commandments. The
difference lies in some leaser matters ; as that be-
tween Paul and Barnabas about John Mark going
along with them ; Paul and Peter about eating or
not eating with the Gentiles ; about meats and days,
wherein the kingdom of God consists not.
And the truth is, the evil lies more in the mis-
management of their differences than in the differ-
ences themselves. The fault is, either despising or
judging. There is hope the Lord in due time will
mend this matter, as Christ hath prayed, John xvii.
4. It is a distempered body. This is one reason
of the former ; therefore so divided because so dis-
tempered. If it were not for the distempers that are
in the body, there would be no such divisions in the
body, James iv. 12. 1 Cor. iii. 1 — 3. The distem-
pers that prevail are, ignorance, darkness, want and
weakness of judgment in the understanding, which
cause error and mistake ; also pride, passion, self-
love, ambition, covetousness. These are the diseases
of this great body. The man of sin with his g^eat
lie, the whore with her fornication cup, hath deceiv-
ed, deluded, intoxicated the nations; and when
they will come to themselves, and be thoroughly
sober, God only knows.
5. It is a persecuted body. Look how it was with
the natural body of our Lord Jesus, when he was
here upon earth ; even just so it is, and hath been,
with his mystical body : he was scourged, buffeted,
spit upon, crowned with thorns, torn with nails,
speared with spears, nailed to the cross; even so
hath it been with his followers. We may wonder,
the enemies of it being so many, mighty, and mali-
cious, that they have not made an utter end of it be-
fore this time. That complaint of the Psalmist, Ps.
iii. I. may well be the whole church's complaint,
'* Lord, how are they increased that trouble me I
many are they that rise up against me." But why
doth the head suffer it to be so, when it is certainly
in the power of his hand to help it ? I answer, there
is good reason for it, else it should not be. He knows
how to make it work for good to them, and for glory
to himself.
6. It shall be a prevailing body : allusion to Gen.
xlix. 23, 24. See Zech. xii. 1, 3, a
Not a member shall perish: a good argument
for the perseverance of saints. Lord, if in thy
book all my members are written, much more are
all thine.
The body natural was so, in its glorious trans-
figuration, resurrection, ascension, coronation in
glory ; and so in its kind, and measure, and time,
shall the body mystical be also, Isa. xxvi. 19. See
Ezek. XXX vii.
III. What kind of members of this body should
we be?
As to our$ehet ; we must look to it,
1. That we be true members^ that we have true
union with this blessed head; and that must be
by a true and lively faith, accepting of him and
18
APPENDIX.
giving ourselves to him, Epb. iii. 17. Is this done ?
Is it done in deed and in truth ? I beseech you, see
to it ; many are tied to Christ by an outward profes-
sion, that are not grafted into him. There may be
glass eyes, and wooden legs fastened by art to the
body, and those wooden legs may have silk stock-
ings, and yet they are not of the body. So as to
ourselves. *' Not every one that saith unto me,
Lord, Lord, shall enter into the kingdom of heaven ;
but he that doeth the will of my Father which is in
heaven,'^ Matt. vii. 21.
2. That we be thriving members. If a member in
the body do not grow, it is a sign something is amiss
in it, Col. ii. 6. I Thess. iv. 1. This is one end
wherefore the means of grace are afforded to us,
Eph. iv. 1 1— 15. They do grow indeed that do grow
up into Christ the head more and more; into his
merit, into his Spirit, for justification, for sanctifica-
tion. Yet note. Every part hath a proportionable
measure of growth, though what that is we know
not, and therefore, we are still to be pressing for-
ward.
As to our head ; our duty stands in,
1. Subjection. If he be our head we must be
subject to him in all things : our will subject to his
will in doing, in suffering. What he appoints con-
cerning his day, his worship, his discipline, we are
readily and cheerfully to submit to ; taking his yoke
upon us. Though commands be hard and uneasy to
the carnal part, are they his commands ? If so, we
must obey. So also for providences,^-'* And Jesus
said unto them all, if any man will come after me,
let him deny himself, and take up his cross daily,
and follow me," Luke ix. 23.
2. Similitude. The members ought to be like the
head. In Dan. ii. we read of an image, whose head
was gold, and the members silver, brass, iron, nay
clay. It must not be so in Christ's body, — " If any
man have not the Spirit of Christ, he is none of his."
" Whom he did foreknow he also did predestinate to
be conformed to the image of his Son," Rom. viii. 9,
29. See how the apostle argues as to this : '< Know
ye not, that your members are the members of Christ ?
shall I then take the members of Christ and make
them the members of an harlot ? God forbid !" I Cor.
vi. 15. O think, when a temptation to sin comes, is
this to be like Christ? Was Christ passionate, or re-
yengeful, or covetous ?
3. Sympathy. As the head sympathizes with th6
members, so the members sympathize with the head.
If a blow be offered at the head, the hand will ven-
ture a cut to save it Are we affected with the dis-
honour done to the Lord Jesus by the wickedness
that abounds in the midst of os? do we lay it to kean'
do we feel the contempt cast upon his name, ^
gospel, his ministers, his people? The Psalisc
could say, '* The zeal of thine house hath eatea ac
up ; and the reproaches of them that reproackif
thee are fallen upon me," Ps. Ixix. 9.
As to ourfoUow-members ; our duty standi in tfeat
seven things :
1. Charity, brotherly kindness, and love tovtrd^
them all. All the members in the nataral body krr
one another ; so should all the members in the m?^
tical body : and that love must be anfeigncd, sad
without dissimulation, Rom. xii. 9, 10.
2. Care not to hurt any of them in word or deed.
Eph. iv. 25. Lie not. Why? because member$omi^
another. The hand will not take a knife and cot tk
leg or the foot ; nor will the teeth bite the arm ; bc,
not though accidentally hurt ; there is no reveiir&
So should it be among Christians, *^ Dearly beloTcd,
avenge not yourselves," Rom. xii. 19. ** For all tk
law is fulfilled in one word, even in this : Thoc
shalt love thy neighbour as thyself ; bnt if ye bis
and devour one another, take heed that jre be as
consumed one of another," Gal. v. 14, 15.
3. Contentment in that place in the body in vbiel
God hath set us, though a mean and low plaec
Not envying those that are above as, or are pf^
f erred before ns, in parts, gifts, estate, employDeei
Gal. V. 26. The foot envies not the hand, mtr tk
leg the arm, because the hand and the arm are neartr
the head.
4. Condescension. If we be in a hi|[^ place ii
the body, we should be condescending to those tki
are below : not slighting, despising, or nndervalairz.
1 Cor. xii. 21,22, Rom. xii. 16. 1 Pet. v. 5l
5. Compassion towards all. We are to weep vitb
them that weep, and rejoice with them that rejoice.
The members in the natural body do so, 1 Cor. xH.
26. Heb. xiii. 3. In the body mystical it sboold k
so.
6. Communion, free and frequent. In the natani
body the members are always together. We casir;
be so in the body mystical : our condition is a sai-
tered condition, till gathered together in heaven. 2
Thess. ii. 1. 1 Thess. iv. 17, 18. But it sboold be
the case as much as may be, Heb. x. 25.
7. Communication. Whatever each member bath,
it hath it not for itself, but for the body. The m.
the ear, the hand, are not for themselves merely: k
it should be with the body mystical, not every isaa
for himself, but for others also, Phil. ii. 4, 21. £p^
iv. 16. Hereby also we may try ourselves, wlietktj
we are true members.
WHAT CHRIST IS MADE TO BELIEVERS.
19
SERMON VI.
CHRIST IS OUR HOPE.
1 Timothy i. 1. latter part.
^nd the Lord Jesus Christ , which is our hope,
[>OES any one inqaire, What is Christ to as? I
-epiy, He is oar foandation — oar food — our root
— our raiment— oar head— and oar hope. Hope
ia.tfa in Scriptare two significations :
1 . It signifies the ffraee of hopsy which is the ex-
;>ectation of some good thing to come ; Prov. x. 28.
■* The hope of the righteoas shall be gladness ;" that
is, their hoping hath a good issue. And it signifies,
2. The object of hope. So in the text
DocT. That the Lord Jesus Christ is a Christian's
hope — the object of his hope.
All the good that we look for» we do and look for
only from, by, and through, oar Lord Jesus Christ.
Others may possibly make other things the object
of their hope, but we must make the Lord Jesus
Christ alone the object of our hope. I shall
Show, I. What the things are that we do hope
for by, from, and through Jesus Christ.
II. What in Christ we do make the grounds of
that hope.
III. What the success of that hope is, and how
we are like to speed in it.
IV. Whence it is that we speed so well.
V. Make application.
I. What are the things that we hope for by, from,
and through our Lord Jesus Christ ?
They are in general of two sorts :
1. Things that concern the life that now is, that
pertain to the body, and to the outward man. We
have occasion for these, and shall have, while we
are in the body. Now which way must we look for
them ? who must bo our hope ? Not any creature,
one or other ; not second causes ; if they be, they
will deceive and disappoint us ; but our Lord Jesus
Christ himself alone. Every good man says, He is
my hope, Prov. xviii. 10, 11. Psalm Hi. 7 ; xx. 7,
8. It sweetens all such mercies, that they come
from, and through, such a good hand. We must
exercise this hope,
(1.) In all our wants and necessities, for supply
of them. If we want food, raiment, rain, fair wea-
ther, success in business, health from sickness, ease
from pain, he alone must be our hope ; and if he be
so, be will see to us. Psalm xxiii.l ; xxxiv. 10;
xxxvii. 3. Lake xxii. 35.
(2.) In all our perils and dangers ; for preserva-
tion from them, for preservation through them, Ps.
iii. 6» 6; xxiii. 4. When the ship was sinking
wherein Paal was :-— See the narrative, Acts xxvii.
22, &c.
c 2
(3.) In all our straits and troables ; for support
under them, for deliverance out of them, Ps. xxxiv.
19; Iv. 22.
(4.) Concerning our children after us, when we
are gone, Ps. xxvii. 10. Jer. xlix. 11.
(5.) In reference to public affairs, that he will
fight our battles for as, and give us victory over all
our enemies. See Josh. v. 13.
2. Things that concern the life that is to come —
spiritual things, eternal things. For these, also, our
hope must be in Christ, and in him only ; 2 Pet. i. 3.
'' His divine power hath given unto us all things
that pertain unto life,*' namely, life present, *' and
godliness." For,
The grace itself that makes us godly is the grace
of our Lord Jesus Christ It is he that sanctifies, his
Spirit that regenerates ; Heb. xii.2. '* The Author and
Finisher of our faith ;" the gold is his, and the eye-
salve his.
The forgiveness of oar sins and the justification
of our persons, is through Christ, Rom. v. 1 ; viii. 1.
Eph. i. 7.
The acceptation of our services — audience for
our prayers, is for his sake, 1 Pet. ii. 6. John xvi. 23.
So ability and strength both for doing and suffer-
ing. We can do nothing further than he enables,
John XV. 6. nothing ; nor undergo any thing if his
arm be not under us.
A blessing upon ordinances is through his pre-
sence with us in them. Matt, xviii. 20 ; xxviii. 20.
Victory over spiritual enemies, corruptions, temp-
tations, the devil, the world, the flesh, is through him,
Rom. viii. 37.
The pouring out the Spirit as a Comforter, is on
his account, John xiv. 16.
So persevering grace is from him : it is by his
power we are kept, 1 Pet. i. 3.
A safe and comfortable passage out of this into
the other world, is the effect of his presence, Ps.
xxiii. 4. He will send his angels, Luke xvi. 22. And,
when we come thither, good entertainment there, —
that we shall be acknowledged and acqaitted, that
he will say. Well done — give us a place in his king-
dom. Matt. X. 32. Jude 24. John xiv. 2, 3.
The raising up of our bodies at the last day is be-
cause of him, John xi. 26. '* I am the resurrection."
And this is promised, John vi. 30, 40. fiat how ? See
1 Cor. XV. 42—44.
Soal and body shall be together in eternal hap-
piness, with all the saints and with the Lord ; and
here is the top-stone of the {p-eat building. And is
this by Christ? Yes: by Christ '< If in this life only
we have hope in Christ, we are of all men most
miserable," 1 Cor. xv. 19. In this life, but not in this
life only, else, of all creatures* most miserable. Now
all these together are great things. Then,
(1.) The saints of God are people of great hopes,
that look for all this. They are great dealers ; they
20
APPENDIX.
trade not, as the men of the world do, for pebbles,
bot for rich pearls ; for a kingdom^ an eternal king-
dom. O that all such would learn to carry it accord-
ingly, that it might appear by their behaviour in
every thing, that they are of a great spirit, and of
great designs, as Moses, Heb. xi. 24 — 2d,
(2.) The Lord Jesus Christ is a great Saviour, that
hath wherewithal to answer the hopes of such abun-
dance of people, trusting to him and expecting from
him, to be made thus happy by him, and to have all
this from him. We may wonder whence the king
hath to maintain such armies, and whence to reward
his friends that are faithful to him, and do him
service, but how much more cause to wonder whence
the Lord Jesus Christ hath to reward his faithful
servants.
(3.) The men of the world are great fools, that
when such a great happiness may be had, in the hea-
venly Canaan, they prefer the onions and garlic of
Egypt before it ; as the old Israelites did, despising
the pleasant land, Ps. cvi. 24. a sin that God did
never forgive them, but charged it upon them, so
that their carcasses fell in the wilderness. And the
case is the very same as to those that despise the
grace of the gospel, and the rich offers of life and
salvation by Jesus Christ, Heb. ii . 3 ; iii. 17 ; iv. 1.
II. What in Jesus Christ do we make the grounds
of our hope touching all these things.
There is ground enough and enough, again and
ag^in. We know whom we have trusted, and in whom
we have hoped ; and why, in Heb. vi. 19, 20. Hope
is there compared to an anchor, the use whereof is to
keeptheship steady in storms. What kind of anchor?
Sure and stedfast, not weak and wavering. How
so ? It enters withiny fastens upon Christ in heaven ;
not upon mud or sand, or other loose ground, but
upon a rock, Isa. xxviii. 16.
Three things we have in him to bottom our hopes
upon :
1. The price he has paid to procure and purchase
them : that was, his own blood ; a price sufficient, a
price accepted by the Father. They are all bought
and paid for, yea, and paid for to the full worth and
Talue of them. If a friend of ours have purchased
an estate for us, we feel confidence. Behold a friend,
" who though he was rich became poor, that we
through his poverty might be rich," 2 Cor. viii. 9.
Have we not then good grounds for hope? nay,
for joy in hope? Rom. v. 2.
2. The promise he hath made to bestow it. There
is nothing of all these blessings and benefits, but
what he hath expressly told us in his holy word, shall
be certainly conferred upon us, if we will believe in
him, and be ruled by him, Matt xii. 28, 29. John
X. 28. But may we trust him? Is he faithful?
Will he not deceive us? I answer. There is no
danger. Hadst thou as m^ny souls as thou hast
hairs upon thy head, thou mightest venture them all
upon his bare word ; but for our more abondant ees-
solation we have his oath, Heb. ti. 18. his bond miA
twoseals, Rom.iv. 11. And shall we yet distrust hope*
3. His being present always at the right hand oC
the Father, making intercession, that he may see it
all done accordingly, Heb. vii. 2& If a legacy be
left me by a dear friend, and he trust execatorsvitfc
it that are false, I may lose it that way, notwii^
standing his good intention— as with many u
orphan ; but there is no danger of that here. Owr
Lord himself hath so ordered the matter that be is
his own executor. Then certainly he will see ki«
will performed : then we have good groand of hope
if able to make out our title.
«
HI. How are we likely to speed in oar hopes ?
Many hope for great things, and fall short. Hen
there is no danger, " Hope maketh not ashamed'*—
their hope, Rom. v. 6. — ^the grace of hope, or the o^
ject of hope — Jesus Christ ; neither of them 9mkn
them ashamed; that is, they are sore not to bf
disappointed, they shall certainly hare the thinp
they look for. The reason follows, namely, cither
God's love to them, in the sense of it, skeduhr^md a
our hearts, or their love to God. Becaase he lo^a
them and they love him,Hherefore no disappointnieiiL
I dare challenge all the ages of the world, and aO
the records of time, and all the people that evo
lived upon the face of the earth, to prodace one ib-
stance of one person that made the Lord Jesos Christ
rightly and truly his hope, that was disappointed ;
disappointed of pardon, peace, acceptance witi
God, and eternal life at last ; or, disappointed as td
the things of this life, unless they hoped amiss. Our
rule in hoping, is to hope according to the promut:
else we may hope amiss. The promise being with
proviso, as far as for God's glory and oar good,
such must the hope be, Ps. xci. 10. — no evil shtJI
befall, Ps. xxxiv. 10— no good wanting.
IV. Whence is it we may be so certain we shall
not be disappointed, if the Lord Jesus Christ be our
hope?
Because he u what he is according to these thne
titles given here to him :
1. He is Jesus a Saviour, one raised np on par-
pose to bring people to heaven. The Tciy name es-
courages hope.
2. He is Lord ; Jehovah, blessed for erer ; fiAn,
of king^ and Lord of lords ; almighty in power :
able to saTO : other hopes are weak and unable.
3. He is Christ ; anointed of God to be both Lord
and Jesus ; him hath God the Father sealed, that is,
commissioned under hand and seal, and also fitted
every way for the undertaking. Acts x. 38.
V. What use should we make of this ?
1 . Then if Christless, we are hopeless, Eph. ii. 11
Not absolutely, but while remaining in that state.
For let me ask. What is thy hope ? I mean esped-
ally touching the main matter, Uiy eternal salvatiofr
WHAT CHRIST IS MADE TO BELIEVERS.
21
last thou ever any tbonghts about it ?— It is for the
lost part grounded upon a purposed repentance and
efonnatlon hereafter, on our part, and on God's
•art, a little mercy, which a good God will not deny,
or a good man would not. This is all that the most
rust to ; but this will certainly deceive* Job xxvii.
. Prov. xi. 7. Matt. vii. 34 — ^27. It hath deceived
boasands, and will thee.
2. Then saints are blessed; for the Lord Jesus
yhrist is their hope, Ps. cxlvi. 5. Why then not
omfortedy having such things in hope, in reversion ;
resides in hand, in possession ?
3. Then try your hopes, and be sure they be right,
ilse expect disappointment. How were they
irought? If bom with thee, and yon never did
otherwise than hope, suspect that hope. The foun-
lation of good hope is laid in a kind of despair ; — no
lope in the way I am in, therefore I must have a
letter foundation. How do they work ? Is it in a
constant care to please God — fear to offend him?
hen they are right. Acts xxvi. 7. Do they lead to
ielf- purifying ? I John iii. 3. Do they produce love
x> the Lord Jesus ? It cannot be otherwise if you
^ave a good hope.
4. Exhortation to all to make Christ alone their
dope, renouncing all other, Ps. Ixxiii. 25. especially
Lby own righteousness, Phil. iii. 7, 8.
5. Caution. Do not say there is no hope; for,
blessed be God, there is while Christ lives.
SERMON VIL
HE IS OUR REFUGE.
Heb. vi. 18.
Who have Jied for refuge to lay hold upon the hope set
before us.
These words are a description of true believers,
such to whom belong the strong consolation ; that is,
who ought to be greatly comforted. They are such
AS have fled for refuge to lay bold on the hope set
before them. The same that is the hope is the refuge^
namely, Jesus Christ, and his undertaking for us.
True believers are such as fly to him — for two
reasons :
1. In reference to what is to come, to lay hold on
the hope set before them ; that is, the hope laid for
them in heaven. Col. i. 5. and set before them in the
gospel, together with all the benefits purchased for
them in their way thither.
2. In reference to what is present They fly to
him for refuge every day, and they have need so to do.
DocT. That the Lord Jesus Christ is a Christian's
refuge, to whom he must fly every day.
Show, T. What is meant by refuge.
II. What need we have of a refuge every day.
III. What kind of refuge Jesus Christ is.
lY. What it is to fly to him for refuge, and what
should move us so to do. /
I. What is meant by a refuge ? A refuge is that
which men are wont in times of trouble or danger to
betake themselves to, for safety or supply, promising
themselves that there they shall have it Refuges
are of two sorts.
The one personal. Sometimes tliere are such and
such persons in whom we confide, and from whom
we expect shelter, a near and dear relation, a trusty
faithful friend. We call him our refuge, and make
him so, if we want any thing, if any thing ail us.
Jonathan was David's refuge in his flight from Saul.
Jephtha was the Gileadites' refuge, Judg. xi. Ma-
gistrates are the poor man's refuge, the shields of the
earth.
The other real. There are things that are our re-
fuge ; as, in time of war, a strong castle or walled
town ; there we conclude we shall be safe. Against
want : The rich man's wealth is his strong city, Prov.
xviii. 11. In case of guilt and justice pursuing :
Joab fled to the horns of the altar ; that was his re-
fuge. The Jews, by God's appointment, ]^ad six
cities of refuge, to which the manslayer was to fly.
Now to these the apostle is supposed here especially
to allude. As they had their refuges, so have we ;
theirs were so many cities, but ours is one Christ.
II. What need have we of a refuge every day ?
We need a refuge on a four-fold account :
1. Guilt contracted. We are sinning daily, be-
sides old scores. The avenger of blood, that is, God*s
offended justice, is in pursuit of us, at our very heels,
though we see him not. If he overtake us before we
get into Christ we are undone. If we trust to other
refuges, if we take hold of the horns of any other
altar, he will pluck us thence, as they did Joab, and
away we must go to execution. It is for every sin
that this is our case ; for the law says, Cursed is everg
one that eontinueth not in all things which are written
in the booh of the law to do them^ Gal. iii. 10. O what
need have we then to bethink ourselves !
2. Temptations assaulting. The world, the flesh,
and the devil, are all busy, by fair means, by foul,
by allurements, by affrightments ; setting upon us,
to draw us from God and duty, to sin and folly.
Temptations are sometimes of one kind, sometimes
of another. Now the query is, Where is our refuge ?
whither go we for strength, for safety ? To some-
thing in ourselves ; or, as David against Goliah,
in the name of the Lord of hosts, in the strength of
the grace of Jesus Christ ?
3. Troubles befalling. Sufficient for each day is
the evil of it ; one event or other happens that crosses
and grieves us. Now have we no refuge, nothing
to betake ourselves to, that may help to bear us up?
23
APPENDIX.
One says, I have a father and mother to look after
me. Another — I have a friend that will not see me
want. Bat, says the believer, I have a refuge be-
yond them aU, and that is Christ.
4. Dangers threatening. Besides what present
evils we meet with, there are others that we have
prospect of, afar off. And many times, the \ery
fear of them is more grievoas than they themselves
are when they come. Now against these, also,
Christ Jesus is, and ought to be, a Christian's re-
fuge, Ps. IvL 3 ; cxii. 7. O be convinced of this,
that upon all these accounts you have need of a
refuge. Till this is done all I shall say will be to no
purpose. *' What will ye do in the day of visitation,
and in the desolation which shall come from far ? to
whom will ye flee for help ? and where will ye leave
your glory V Isa. x. 3. These are good questions.
III. What kind of refuge is Jesus Christ?
He is a refuge that hath these properties; and
they are all desirable in a refuge :
1. He is an appointed refuge ; ordained Of God
on purpose for us to fly to, in all our ailments. There
were many cities in Israel, many in every tribe, but
only sis appointed for refuge; and God himself
appointed them, not Moses, John iii. 16. I Cor. i.
30. We may plead it with him in reference to all his
offices, whereinsoever we have need of him, that he
is therefore raised up, and sent, and anointed, and
sealed, as Priest to satisfy for us, as Prophet to
teach us, as King to protect and defend us.
2. He is an able refuge — all-snfiicient. Many
refuges that people fly to, under guilt, under trouble,
prove unable to shield and shelter them. Many
persons are either feeble and infirm, and cannot, or
false and treacherous, and will not. Many things,
as strong holds and castles, in time of war are unten-
able, broken reeds : so Rabshakeh calls Egypt, Isa.
XXX vi. 6. and so it proved to God's people, when
they trusted to it and relied upon it. "When
Ephraim saw his sickness, and Judahsaw his wound,
then went Ephraim to the Assyrian, and sent to king
Jareb ; yet could not he heal you, nor cure you of
your wound," Hos. v. 13. Of our Lord Jesus this
is said, which is certainly true, *' I have laid help
upon one that is mighty," Ps. Ixxxix. 19. " He is
able to save to the uttermost," Heb. vii. 25. ''In that
he himself hath suffered, being tempted, he is able
to succour them that are tempted," Heb. ii. 18.
Lord, if thou wilt thou canst, says the poor leper.
Matt. viii. 2. He can acquit from guilt, he can
secure from danger, he can support, and he can
supply.
3. He is a refuge at hand. If a friend be never so
able to help, if he be far off when we have need of
him, what the better are we? *^ The word is nigh
thee," Rom. x. 8. *' God is a very present help in
trouble," Ps. xlvi. 1.*' The Lord of hosts is with us,"
Ps. xlvi. 7, 1 1 ,—pi'€sent with us. It is a very comfort-
able consideration when under goilt^-woQiided, u
know that the remedy is at hand ; when tempted-
under prevailing fears of want — ^in trouble, in danger,
to be assured that cities of refage are so near.
4. He is a universal refage : /or mU peruu.
Whosoever will may come, and find abetter iri*^
him, Isa. Iv. 1. every cwty JEtev. xxii. 17. wk»»etfT
willj Jew or Gentile, rich or poor. - God hath k»
where excluded thee ; then do not tfaoa exclude t^j-
self. Cities of refuge were for straogen, not Ivaei
only.
He is a refuge in all eases, inward or outward.
bodily or ghostly. — ^Let the offence be wbat it wlU.
he hath merit for the pardon of it. Ijet tbe tempta-
tion be what it may, he hath strengtb to owtscomt
it. Let the danger be ever so threatening, be cas
save from it. There was a limitation in tbe cities of
refuge ; they were only for the manslayer ; the thkl
the highwayman, the adulterer had no city ; bet
in Christ there is a refuge for the most guilty. ^ I
was a blasphemer, and a persecutor, and injurioiia :
but I obtained mercy," 1 Tim. i. 13. ** And such."
referring to the awful list before enumerated, *' were
some of yon ; but ye are washed, but je are sancti-
fied, but ye are justified in the name of the Lord
Jesus, and by the Spirit of our God," 1 Cor. li. II.
6. He is an unchangeable refuge, Heb. xiii. S.
The six cities of refuge in the land of Canaan an
passed away, and gone, and are refuges no more:
so is also many a strong fort and tower ; but om
refuge is still what he was, and where be was, He^.
vii. 24. Ps. xxvii. 10 ; cxlvi. 3, 5, 10.
6. He is an open refuge. If a refuge be neret so
near us, if it be shut against us, what the better are
we? If the castle bridge be drawn op, wbat can it
avail us? Our Lord Jesus is an open SaTioar.
Zech. xiii. a fountain open — not sealed and shut up.
His eye is always open to see and bebold ns ; bis
ear, to hear our prayers ; his arms, to receiTe and
embrace us ; his hand, to give, to supply us ; liis
doors, to bid us welcome. O that we were as opea
to him as he is to us, Ps. xxiv. He calls and calb
again. Cant. v. 1.
7. He is the only refuge. Besides bim tbere is do
other ; — none in heaven, none on eartb ; none witliio
us, none without us, Isa. xl. 6 — 8.
None ior justification. When we have sinned what
other way is there of making atonement? Can saints
and angels do it? Can our own rigbteoosness !
Then Paul would never have renounced bis, as be
did, though far beyond ours : his anxiety was to be
found in him, Phil. iii. 8, 9. as the malefkctor in tbe
city of refuge.
None for strength ; either to do duty or to resist
temptation. Paul says, he could do all througfc
Christ strengthening him, but nothing in and of
himself. We are more than conquerors only in hiis.
Rom. viii.
WHAT CHRIST IS MADE TO BELIEVERS.
23
None in all our outward concerns, pablic or per-
sonal, Ps. Ixii. 5 — 8 ; cxlvi. 3 — 6.
IV. What is it to fly to him for refuge, and what
should move us so to do ? If Christ be such a re-
fuge, and the iinly such, then what is the reason so
few come to him for refuge ?
1. The reason is, they do not know him ; their
minds are blinded ; they will not believe the report
of the gospel concerning him, John iv. 10. If thou
knewest the gift of God, and who it is that said unto
thee, Give m$ to drink ; thou wouldest have asked of
him, and he would have given thee living water,
2. They are deluded with false refuges : they have
other things to trust to; one to this, another to that,
Ps. XX. 7. Prov. xviii. 11. Isa. xxviii. 15. When
God shall send them hereafter to the refuges they
have chosen, O the shame and confusion that will
then follow \ as Judg. x. 14. '< Go and cry unto the
g^ods which ye have chosen ; let them deliver you in
the time of your tribulation." The righteous when
they see it shall laugh, Ps. lii. 6, 7.
3. They do not feel their need of a refuge, Prov.
111. 17.
If others however will not, let %is make him ofur
refuge and fly to him accordingly.
1. What is it to fly to Christ for refuge f
(1.) It is to betake ourselves to him. Behold he
calls. Come unto me ; let thy soul answer, Lo I come.
Come for pardon of all thy sins ; come for righteous-
ness wherein to appear before God ; come for mercy,
grace, peace, strength, comfort, quickening ; yea,
come with boldness, Heb. iv. 16.
(2.) It is to lay hold on him, so the word is here,
by a true and a lively faith.
As a man sinking lays hold on a bough, cord,
plank, cast out to save him.
As Joab laid hold on the horns of the altar, when
Solomon sent to slay him, 1 Kings ii. 28.
As we lay hold on the opportunity of a good bar-
gain, when it is ofiered to us ; closing with it, accept-
ing of it, deliberately, sincerely, freely, and forever.
This is believing : sgsd you that have thus taken hold
keep your hold ; let not Satan, nor unbelief, beat
thee ofi*; say, Either at this door I must have salva-
tion, or perish for ever. Necessity oftentimes makes
them strong that are otherwise weak. When life
lies upon it, and I must either hold fast or die,
strength is summoned.
(3.) It is to do it with all speed. Flying is the
swiftest motion of all other : such should ours be to
Christ, — I made haste, and delayed not to keep
thy commandments, Ps. cxix. 60. — for three reasons ;
The imminency of our danger. The avenger of
blood is at thy heels ; if he overtake thee short of
Christ, thou art undone for ever.
The uncertainty of our life. We are here to-day,
and gone to-morrow : no time is ours but the present
time, 1 Cor. vi. 2.
The uncertainty of the offer of this refuge. Many
a man's day of life is longer than his day of grace,
Luke xix. 42. O then bestir thyself ; hoist up sail
while the wind blows ; strike while the iron is hot.
Do ye think the malefactor pursued would stay to
talk and prate with every idle companion ? No :
but run with all his might for fear of the worst. So
should we : his flight was but to save a temporal life,
ours eternal.
2. What encouragement have we thus to fly to Christ
for refuge.
(I.) His express call and command, *' Cpme onto
me, all ye that are weary and heavy laden,'' Matt,
xi. 28. Heavy laden,—either with outward burthens,
want, sickness, unkindness of relations, or ma-
lice of enemies. However it be, make thy case
known to him, spread it before him, by prayer and
supplication. Cast thy care upon him ; believe it is
that •which he knows to be best for thee. He can
and will make a way for thee to escape. But then
thou must keep his way, not turn aside. Or, heavy
laden — with inward pressures of guilt, sense of wrath,
prevailing fears. Come to me, says he, as to thy re-
fuge ; I will relieve thee and succour thee, Isa. 1. 10.
(2.) The experience of the saints of God in all
ages, who have found him a ready refuge to them in
all their troubles, Ps. xxxiv. 4 — 6. There is no in-
stance to the contrary. No guilty sinner, that re-
pented and believed the gospel, and laid hold by
faith on the Lord Jesus, for peace and pardon, ever
went without it. — And should not this encourage us ?
Under the law we are told there were officers
yearly chosen on purpose to oversee the highways to
the cities of refuge, to be sure that they were in good
repair, that there was no hinderance, no stumbling-
stone, Dent. xix. 3. Besides, they were all Levites'
cities. The same is the work of ministers of the
gospel now. The command to them is, Isa. xl. 3,
Prepare ye the way. And woe unto us if it be not
done, and a thousand woes to them, that instead of
removing stumbling stones out of the way, lay them
in the way, instead of encouraging, discourage.
To conclude. My exhortation this day is,
1. To all that have not made Christ their refuge,
by all means to do it, and that quickly, for delays
are dangerous.
2. To those that have ; to be doing it, yet daily
more and more. And when they have done it, in
God's name to take the comfort of it*. Your conso-
lation should be strong consolation, that have fled for
refuge ; that is, too strong for all your doubts and
fears — prevailing against them and over them. No
life is so sweet as theirs that make Christ their refuge
lit all times, in all things. But then be sure ye are
never caught out of him. The malefactors if ever
taken out of the refuge were slain. ** We are made
partakers of Christ, if we hold the beginning of our
confidence stedfast unto the end," Heb. iii. 14.
24
APPENDIX.
SERMON VIII.
CHRIST IS OUR R10HTBOU6NB88.
Jer. xxiii. 6.
And thii is tfte name whereby he shall be called. The
Lord our Righteousness,
That these words are to be understood of the Mes-
siah, or Saviour, no one doubts that knows the Scrip-
ture, Jew or Gentile ; but that Jesus of Nazareth is
he, the Jew denies, the Christian only believes. He
hath many names given him in Scripture ; two, in
the words foregoing, v. 5. a righteous Branch ; a King,
reigning^ and prospering ; Isa. vii. 14. Immanuel; ix.
6,7. Wonderful,Counsellor:VL?L\X.\.^\. Jesus, But
among all the rest of his names, none is more sweet
than this in the text, the Lord our Righteousness,
The Lord Jehovah ; the incommunicable name of
God, never given to any creature, in heaven or earth.
By this we prove him to be the infinite and eternal
God. What can be plainer ? He is Jehovah, having
his being of himself, and giving breath and being to
all things, for *' all things were made by him, and
without him was not any thing made that was made,"
John i. 3. He is our righteousness: what that
means you will hear, but this is his name by which
he will be known, and this is his memorial unto all
generations ; by this name he hath been, is, and
shall be, called by all true believers.
DocT. Jesus Christ is the Lord our righteous-
ness^ and it is our duty to call him so.
Of all the sermons that ever I have preached to
you concerning Christ, I would most earnestly beg
your attention to this sermon. Of all that we are
to teach, and you are to learn, concerning him, I be-
seech you learn this, be not ignorant of this.
Show, I. What it means.
II. Prove it duty to call him so.
I. Show what is meant by his being our righte-
ousness. It means,
1. That it is in him alone that God the Father is
well pleased. And is that so ? Yes : it was declared
twice by a voice from heaven. Matt iii. 17 ; xvii. 5.
Not only with whom, but in whom, I am well pleased,
atoned, pacified, satisfied. I acquiesce in him, with-
out looking any further. Let me have him, and I
have enough, I^ have all. He is God's all in all, and
why then should he not be ours. If Ae be well pleased
in him, why are not we ?
2. That it is by and through him alone that
we are justified ; that is, acquitted from guilt, and
accepted into favour, which are the ingredients of
justification.
Acquitted from guilt. Guilty we all are ; we know
it, we can none of us deny it. Having sinned, we
are for our sins justly liable to God's wrath and
curse, both in this world and that which is to esot
To be so is to be wretched and miserable ; nov hot
shall we do to be acquitted ? Wbj, throngb Jests
Christ only : He is the way, and there is no oifc<r.
Acts xiii. 38, 39. Were we thoroughly coorinced tf
guilt, we should hearken to this ; it would be tboiik
a word worthy of all acceptation ; and to it is.
1 Tim. i. 15.
Accepted into favour, Eph. i. 6. Rom. v. 1, 1
The grace and favour of God is the creature's ka^-
piness ; — ^want thdt, and want all ; have that, ud
have all. Now there can be no hope of this him
but in and by Jesus Christ The holy God will aii-
mit of none into his friendship or fellowship, k:
those to whom Jesus Christ is made rigfateoosiKSi
3. Tis through his merit and medlatioD akse
that our performances are made acceptable, 1 Pet
ii. 6. As our bad deeds are no otherwise to be ex-
piated, so our good deeds are no otherwise to be a^
cepted. To what purpose is it for any of as to (k
any thing that is good, if we be not accepted is it;
to pray, hear, give alms, keep the sabbath? Novn
is Chrisfs righteousness alone that merits that a^
ceptation ; he is the incense that perfumes all.
4. It is by him alone that we have right and titk
to the heavenly inheritance. It is his purchase ; k
bought it with his blood. We had a right by crealiei
upon condition of perfect obedience, but we lost it
by our fall in Adam : it is restored only by the secoid
Adam. If he be the Lord our righteousness, we na;
plead that, and say. Lord, Christ is mine, save wt
save me from hell, for I am in Christ Jesus, Roa
viii. 1. bring me to heaven, for I am in Christ; fe
is the way, the door.
But it may be asked , How will it be made ^
from Scripture, that this is the meaning of his beisf
our righteousness ? I answer : Both the Old Tests-
men t and the New are one in it ; as face answers tf
face in a glass, or in the water, as the cberobiiv
looked towards each other, so the Bible agrees «
this subject
In the Old Testament it is prophesied of hiut. Das-
ix. 24. that he should bring in everlasting riglUesv-
ness. What to do? Tojinishthe transgressing oi
to make reconciliation for iniquity, Woaldst tboa
have an end made of thy sins ? It must be in tbii
way ; it can be in no other. In Mai. iv. 2. Be i$
called the Sun of righteousness, not only rigbteoosis
himself, pure and spotless, but the Lord our right-
eousness.
As full of righteousness for our purpose, in erefr
thing, as the sun is of light ; no danger of wanting'
As free to communicate as the sun is ; wbosoever
will may come.
As refreshing and comfortable where be dcti
communicate it, as the sun is.
In the New Testament it is further cleared, so tkt
he that runs may read.
WHAT CHRIST IS MADE TO BELIEVERS.
26
ie -unto us of Godf riffhteatunesSf 1 Cor. i. 90. that
vod the Father pitying^ oar lost and undone condi-
, for want of a rigbteoasness, made him righteoas-
i to Qs. Here is my Son, saith he, shall be year
tteousness, I make him so to yoa ; ordain, con-
ite, and appoint him your atonement, propiti-
n, advocate, sarety. Plead him accordingly.
.^aln. He hath made him to be sin for us whohnew
in. ; that we might be made the righteousness of
r in Mm, 1 Cor. v. 21. Note. It is said, he was
ie sin for us ; that is, the sin of the world was
*uted to him, made to meet upon him as the debts
a great many debtors are upon one common
3ty » Isa. liii. 6. Being found under such a debt
nras treated accordingly, Isa. liii. 10. bruised —
te an offering, that is, by dying upon the cross-
same with his being made a curse for us. Gal.
13. (Lord ! that such things should be spoken of
I, done unto him, for the sake of poor worms !)
w this suffering and dying of his is imputed to
as our righteousness ; as when the surety pays a
»t, his payment is imputed to the debtor, as if he
isel f had paid it Not his being bom, living, fol-
ng the law, but his death. Not the sufferings of
life, but his dying sorrows.
>f ote also. Hereupon we are made the righteous-
9 of God in him. We are accepted, justified, ac-
tted. But why the righteousness of God ?
I.) Because this imputed righteousness isaright-
isness of God's own contriving and providing for
Phil. iii. 9. which is of God bg faith ; not the
bteousness of works, which is of ourselves ; but
God by faith. We are sinners by imputation ; we
.y be righteous the same way.
[2.) Because Christ is God, who wrought it out
d brought it in for us. It is not a man's righte-
sness, poor and weak, and insufficient, but a God's
hteousness. He is Jehovah our righteousness.
[I. I am to persuade you all, to call Jesus Christ
this sweet name, the Lord our righteousness ;
ch one with application to himself — as David,
id would you think an Old-Testament saint, that
ed under that dark dispensation, should have
cb clearness in this matter ? A shame to us that
e not clear in it, that live under gospel light. Ps.
. 1. O God ofmg righteousness^^ihe God on whom
9ne I do rely for righteousness. The prophet
aiah speaks of it as the Shibboleth of all the saints,
a. xlv. 24, 25. It was Paul's choice in particular,
s deliberate choice, and should be ours, each of us,
bil. iii. 8,9. O that I knew what to say, that would
evail. Some one perhaps objects, and says — *' Call
m by this name ? It is the easiest thing of a thou-
ind." You should distinguish doing it in word and
ngue, and doing it in deed and truth — understand-
igly, uprightly, absolutely, so as to renounce all
ihers, and to cleave to him alone.
Consider, 1. The misery they are in who never
yet called Jesus Christ by this name, and the blessed
and happy condition they are in that have done so.
Let me set the one of these over against the other,
and if you will mix faith vrith it, I should hope it
might move you.
(1.) Till we have called Jesus Christ the Lord
our righteousness, that is, heartily owned him as
such, our condition is a shameful, nahed condition,
and that is a wretched, miserable condition. Rev. iii.
17. because, till clothed with Christ's righteous-
ness, our shame appears in the sight of God. Our
shame is our sin. All thy sins are before him, and
he loathes the sight of them. Perhaps thou sayest.
What matter? O do not say so, for it is a matter, a
sad matter. — ^When Adam saw his nakedness, he ran
and hid himself; so wouldst thou, didst thou see
thine. Well but, on the contrary, if thou hast heartily
owned Christ, thy soul is a clothed soul ; clothed
with white raiment; clean and white, lovely and
amiable ; thou mayst go with comfort into the pre-
sence of God, as Jacob in Esaa's clothes. Again,
(2.) Till we have called Jesus Christ the Lord our
righteousness, ours is a dismal, dark condition.
When we call the Lord our righteousness, then he
rises upon our souls as a Sun of righteousness, and
that which follows is the light of comfort, and peace,
and joy ; such joy as none knows but they that feel
it. It is hidden manna, Ps. Ixxxv. 10. Righteous-
ness and peace meet together, in this sense, Rom. v.
1, 2. " Therefore being justified by faith, we have
peace with God through our Lord Jesus Christ : by
whom also we have access by faith into this grace
wherein we stand : and rejoicp in hope of the glory of
God,'^ Rom. V. 12. ** In the Lord shall all the seed of
Israel be justified, and shall glory," Isa. xlv. 25. —
But till then there is small cause for glorying ; all
thy own righteousness is but a spark of thy own
kindling, notwithstanding which, thou liest down in
sorrow. Is it possible for thee to think of past sins
and a future judgment, and the joints of thy knees
not tremble, as Belshazzar's did ? But,
(3.) Till we have called Jesus Christ the Lord
our righteousness we are in a perilous, perishing
condition. Christ's righteousness is to us as Noah's
ark. How happy were Noah and all his that were
in it, they all escaped. How miserable all the rest,
though many: some climbing higher than others,
nay, some that helped to frame the ark, yet they
perished.
Consider, 2. The difficulty, nay, the impossibility,
of being pardoned and justified, accepted and saved,
in any other way, and the facility and easiness of
obtaining it in this way. Set these also the one
against the other.
(1.) It is impossible we should be accepted of God
without a righteousness, one or other, because he is
a righteous God ; that is, he is of pure eyes, and,
therefore, cannot endure to look upon iniquity, Ps.
26
APPENDIX.
V. 4 ; xi. 7. He is also jast and tnie to his word,
bis threatening word. Now by that the curse is
entailed upon every transgression, death is the wages
of every sin ; therefore, death and the curse must be
undergone, or no pardon. The very natural con-
science owns this. Whence else are all the qualms
of fear and horror, which the wicked lie under?
Besides,
(2.) It is impossible that either our own righteous-
ness, or the righteousness of any of our fellow-crea-
tures, one or other, in hea^n or earth, should
bear us out and bring us off before God. I say it
is impossible, absolutely impossible —
That our own should. For it is not to be called a
righteousness. We have no such thing, Rom. iii.
9, 10. Righteousness is complete conformity to the
righteous will and law of God. Where is that to
be found? Nowhere on earth, Isa. Ixiv. 6. See
Mic. vi. 6, &c.
It may be objected — Yea, but with the help of a
little mercy it may do. I answer, Show me that
scripture where pardon, and peace, and salvation,
are promised to a mixture of a little of our righte-
ousness and a little of God's mercy. It is im-
possible-*
That any other creature** should. I mean, saint or
angel, or what they call the church's treasure, made
up of works of supererogation, done by men emi-
nent for piety, in things good but not commanded,
whereof the pope hath the key. (And who had the
key lately, when for several months there was no
pope.*) It is a mere fiction; Isa. Ixiii. 16. Ps.
xlix. 7. But,
On the other hand— How easy is it to obtain peace,
and pardon, and salvation, by the merit and right-
eousness of the Lord Jesus, by calling him by this
name. Easy, did I say ? mistake me not. I do not
mean easy in itself, or easy to the power of nature.
No, it is harder to believe in Christ for righte-
ousness than to keep all the commandments, be-
cause keeping the commandments hath something
in the heart of man agreeing with it, but so hath not
the way of justification by faith, it being purely by
revelation. — I mean easy to grace, easy where God
is pleased to give a willing mind, as knowledge is
easy to him that understandeth, Prov. xiv. 6. Matt,
xi. 28 — 30. I John v. 3. — Easy ; that is, it is a ready
way to justification and salvation, whereas seeking
it by our own righteousness is a round-about way.
We can never while we live know in any other way
that one sin is pardoned, because perseverance to the
end is required.
It may be asked — ** If this be the only way, and
such an easy, ready way, then what is the reason
there are so few that walk in it; nay, what is
the reason it is so scoffed and ridiculed as it is :
• Pope Alexander VIll. died. Feb. 1, 1691. HlssucceaBor, Cardinal
— It is called putative righteousness?" I answer.
The apostle, who was best studied in this pcuDt
of any other teacher that ever was, speaking of tbe
Jews, who of all other people did most stumble at
this stumbling-stone, gives two causes of their so
doing : Their ignorance and their pride, Rom. x.a
** They being ignorant of God*s righteoasneas, and
going about to establish their own righteousness,
have, not submitted themselves unto the righteoos-
ness of God." The same are still the causes. I^
Mtrance of God^s righteousness. Their minds are not
enlightened to see that this is the way that God hath
appointed, and that it is a sweet way, and a safe waj.
Lothness to let go their own righteousness. They
would fain merit heaven for themselves. Tbet
scorn to accept of it as a gift, or to sue for it as poor
persons. Some who would be persuaded to leafe
their sins, would not be persqaded to quit their
doing so from being their righteousness, bat it will
not be, Isa. xlvi. 12. He that will put on the Lord
Jesus Christ for justification, must put oflT himseif^
and all his own merit and righteousness, saying,
None but Christ, none but Christ And if he alooe
were not sufficient it were another matter. Is be
not Jehovah our righteousness ? Hath not the Father
said. This is my beloved Son, in whom I am well
pleased ? O then be persuaded ; and you that have
called him by this name, call him so still. There are
four special times and seasons when this should be
done:
1. When we have done amiss, and are under
guilt, and wrath threatens. And when is it not
that it is so ? Every day. If you are not concerned,
so much the worse. If made sensible, we shall cty
out, O for a righteousness ! Behold, here is one, Jesus
Christ the righteous, " is the propitiation for our
sins ; and not for ours only, but also for the sins of
the whole world." 1 John ii. 1, 2.
2. When we have well done, after some good
work, and pride of heart rises, and we begin to
expect from God as if we were something. No,
Jesus Christ is the Lord my righteousness. I am an
unprofitable servant when I have done all.
3. When we askany thing of God, ** Verily, verily,
I say unto you, whatsoever ye shall ask the Father
in my name, he will give it you," John xiv. 23.
4. When we come to look death and judgment in
the face, which will be shortiy ; when sick and dy-
ing. O then for Christ, and his righteousness —
it will be the cordial of cordials, I John I.
But observe this caution — Christ is not so oar
righteousness, as* that we ourselves must not be
righteous, and do righteously. We must be righte-
ous, as if we were to be saved by it, and deny it, as
having done nothing.
Pignatelli , was not elected till July ad. Rapio, vol. zvii. p. 909, 2ie.
WHAT CHRIST IS MADE TO BELIEVERS.
27
SERMON IX.
CHRIST IS OUR LIGHT.
John xii. 46.
ctffne a light into the world, that whoioever believ-
on me thouid (or might) not abide in darhness.
I not here only, but elsewhere, Id divers places
;ripture, that oar Lord Jesus is held forth under
iotion of a light.
It is said, God is light, I John i. 5. No crea-
hath the like resemblance to the divine nature,
ght hath. He doth not only dwell in light, but
light. Light is a pure, bright, clear, spiritual,
ixed substance. God is infinitely so. Now
s Christ, as God, is light God of gods, light of
s, very (Jod of very God.
Bat the text speaks of him as coming into the
<f, as God incarnate, God manifest in the flesh ;
as such, it saith of him, nay, he saith it of him-
J am come a light; and why? to what end?
i whosoever believeth in me should (or might) not
e in darkness.
'ere are two Doctrines :
he one — ^That Jesus Christ is come a light into the
Id. The other — ^That now Jesus Christ is come a
t into the world, those that believe in him do
abide in darkness. Or rather thus,
esus Christ is come a light into the world ; that
;ood news. It is one of his Old-Testament names,
tfiat Cometh, Ps. cxviii. 26. compare Matt. xi. 3.
s a truth now, that he is come ; he that was to
le is come.
. Jesus Christ is come a light into the world ; a
ndation and food; a root and raiment ; our head
I hope ; refuge and righteousness; and not only so,
a light. This adds to the goodness of the news,
1 makes it better. What comfort could we take
my thing we have without light ?
I. Now Jesus Christ is come a light into the world,
se tliat believe in him abide not in darhness,
This is the best news of all, that the light doth not
ne upon them in vain. They have eyes to see it,
y have the comfort of it.
)how, I. What kind of light Jesus Christ is.
LI. What inferences we are to draw, from his being
ne a light, such a light, into the world.
[. What kind of light is. the Lord Jesus ?
There are several kinds of light. There is glow-
rm light, and rotten-wood light ; fire light and
Ddle light ; star light and moon light : all these
i lights. But there is one light more, that is far
yond them all, and that is sun light ; between
lich, and the former, there is no comparison : and
ait light Jesus Christ is — sun light. None of the
rmer is the light of the world; only the sun is so.
Now Jesus Christ is t/ie light of the world, John viii.
13. Not only come a light into the world, but he is
the light of the world.
It was prophesied of him, before he came, that
he should arise a sun, Mai. iv. 2. Ps. Ixxxiv. 11.
It is expressly told of him, that he did arise ac-
cordingly as such when he did come, " The day-
spring from on high hath visited us,'* Luke i. 78. — the
sun-rising. John the Baptist was the morning star
that came before him. Now sun light hath these
properties :
1. It is glorious light. The most glorious in itself.
The glory of it is such as the eye cannot behold, or
look upon, without winking, or twinkling, 1 Cor. xv.
41. The beauty of glorified bodies is set forth by it
for want of a better illustration, Matt. xiii. 43. So
is represented Christ, in his transfiguration, Matt,
xvii. 2. And is not Jesus Christ of all others the
most glorious. His name is Michael. Who is like
unto thee, O Lord, Ps. xlv. 2. Thou art fairer than
the children of men. Cant v. 10. He is the standard-
bearer. Col. i. 18. His is the pre-eminence. If you
ask. In what ? I answer. In every thing that is excel- '
lent. In all manner of perfections, wisdom, power,
holiness, he is far exalted above all that is named
both in heaven and earth. Every knee must bow to
him, and every creature yield. Candles are not seen,
no, nor stars, nor moon itself, when the sun shines ;
their light disappears : so are all other things eclipsed
by the Saviour. O then let this advance your esteem
of him more and more. You may think too highly
of others, but not of him ; either he will be upper-
most, or nothing.
2. It is general light It shines every where,
Ps. xix. 6. One sun serves all the world, nay, we
are told, that all places have equally the same mea-
sure and proportion of the sun's presence with them
every year, though not after the same manner. All
have as much day as night, and as much night as
day, which is certainly a contrivance of Infinite Wis-
dom, and it is to be adored in it. There is but one
Christ, but that one is a universal Saviour to all
the world ; so that all that are saved are saved by
him alone, and by no other, 1 John ii. 2. When he
sent forth his apostles to preach the gospel, see their
commission, how large ! " G3 ye into all the world,
and preach the gospel to every creature,'' Mark xvi.
15. What the Psalmist says of the sun and its course,
Paul applies to their preaching, Rom. x. 18. I can-
not say, all the world hath alike the benefit of the
gospel at this day ; would to God it had. But to be
sure we have it, and have long had it, Matt. iv. 16.
For which we have cause to be very thankful.
<* While ye have light, believe in the light, that ye
may be the children of light," John xii. 36.
3. It is a fountain-light. What light the moon
and the stars have, they derive it all from the sun.
They have none of their own further than he com-
J
28
APPENDIX.
manicates. So Jesas Christ is the spring-head and
fountain from whence every good and perfect gift
conies. Gifti of nature do all flow from him.
" That was the tme light, which lighteth every man
that cometh into the world,*' John i. 2. So some un-
derstand that of the light ofreason^ which all men
have : it is a ray from this snn — all learning, know-
ledge in arts and sciences, trades and manufactures.
So also gifts of grace : " And of his fulness have all
we received, and grace for grace," John i. 16. He
is the author as well as finisher of faith, Heb. xii.
2. And, therefore, in all our wants we must have
recourse to him ; and in all our receivings we must
give him the praise.
4. It is a free light. It costs us nothing. What is
more free than the light ; so what is more free than
free grace, John iv. 10. the g^ft of God, Rom. ▼. 15.
the free gift. So Christ is called, and justification
by him. In this strain the promises, and calls, and
invitations run, '* Ho, every one that thirsteth, come
ye to the waters, and he that hath no money ; come
ye, buy and eat ; yea, come, buy wine and milk
without money, and without price. Wherefore do
ye spend money for that which is not bread, and
your labour for that which satisfieth not ? Hearken
diligently unto me, and eat ye that which is good,
and let your soul delight itself in fatness,'* Isa. Iv.
1, 2. Rev. xxii. 17. Therefore ye are inexcusable
if ye go without.
6. It is enlightening light The sun hath not its
light for itself, but for the world, and it communi-
cates it accordingly. It rises every morning, and
dispels the darkness of the night, and shines all
the day; and Tcry sweet and useful it is. Our
sun Christ is an enlightening sun, Luke ii. 32. He
finds us not only in the dark, but blind, Rev. iii. 17.
even darkness itself. But he doth not leave us so.
He opens blind eyes. That is more than the sun in
the firmament doth or can do. Bring your eyes, and
he vrill bring light ; but eyes he gives not. But this
sun gives eyes, Isa. xlii. 6, 7. He doth not only
reveal the object, but repairs tlie faculty ; he is
a healing sun, Mai. iv. 2. In Rcy. iii. 18. we read of
eye-eahe, and in 1 John ii. 20. of the unction, O
pray for this, as Paul doth for the Ephesians, Eph.
i. 17, 18. Pray, as the blind man- that came to
Christ, for eye-sight.
6. It is increasing light In the morning, when
the sun first rises, there are mists, and fogs, and
clouds, which darken the air. But, by degrees, as
the sun gets up, they vanish, and are gone, and
anon noon-day comes. So it is with the souls that
Christ enlightens, Prov. iv. 18. See Isa. xxx. 26.
Our knowledge in the things of God is never perfect
and complete while we live in this world, 1 Cor.
xiii. 14. hereafter it will be : allude to Mark viii. 22.
(1.) We should therefore be humble in ourselves,
not only because what we have we have received,
but because if we receive bat little, it is Istikm
in comparison with what we shall have. Pride
understanding is a root sin.
(2.) We should be patient towards a&etu :
judging, and censuring, and despising tli^
cause they see not what we do. We should na
encourage and comfort them. Their light ak
growing, Phil. iii. 15.
II. What inferences are to be drawn fnsfl
subject
1. What a miserable condition then is a sis
Cbristless condition! If Christ be the h^*^
those who are out of Christ are oat of the b^i
the Sun of righteousness be not risen upon tkj
thou art benighted to this day. It may br n
amongst us, and yet not be risen upon us. It
shine in the places where we live, and yet i^ si
into our hearts, 2 Cor. It. 6. Who can cbosse
pity Egypt, where it was dark for three days; u
more the northern parts, where it is daii {& i
months : most of all the poor souls that bsfe
in darkness all their days ; those who see luidi
know nothing, and, which is worst of all, cite
know nothing, in the things of Grod and of
souls: nay, who hate the light, shut tbdr
against it, and love darkness rather than
John iii. 19, 20. How will such escape, that n
against the light. Job xxiv. 13. saying, Depait i
xxi. 14, as the Moors, that curse the rising sub '
godly man doth so. Where the least glimmenu
saving light hath shined into the soul, it be^
desire after more and more of it ; a love to the
especially the word of God.
But wherein lies the misery of a blind and
condition.
(1.) I answer. It is very uncom^oriaUe. Ecci.
7. Light is sweet and pleasant, so is knovled^
the things of God. Ask those that have it, the;
tell you that they would not be without it for a
Prov. ii. 10. This pleasure thou hast none of.
mons are like the white of an egg to thee, vi
savour, without relish.
(2.) It is very unsafe. Thou hast a joumej to
that will not be gone without light Then ait bs]|
by-ways ; it is easy to miss the right way : tfaey ^
it so that are most enlightened, much more ^*
that have no light There are many gios, £s:
snares, and pit-falls, there is great danger of hm
caught; John xii. 36. ** He that walks indaitats
knows not whither he goeth." He thinks beisg«is^
to heaven, and alas ! he is going to hell.
(3.) Thou hast work to do that will not be a<w
without light, nay, not without sun light SonKodi'
nary works may be done by candle light bat DOttk&
Thou hast a God to serve, a soul to save ; whiek 3
needful work, Luke x. 42. and nice work, notts^
done by the light of nature or the power of nitait.
(4.) It is miserable here. Such are uinier ikt
WHAT CHRIST IS MADE TO BELIEVERS.
29
8 power at present, (who in this sense is the mler
3 darkness of this world, Eph. yi. 12.) and in
ig^hway to the regions of eternal darkness, to
companion with him for ever. Darkness and
1 go together, Isa. xlii. 7. Acts xxvi. 18.
I It will be miserable hereafter. All this is
0 affect yoo with the misery of such a condition,
et all is nothing till yoa are brought to make
pplication to yourselves : Is not this my condi-
—Rather are yon not ready to say, with the pha-
t, John ix. 40. Are we blind aUo? Sure I am, we
each of us bom blind. — Are we convinced of
— Hath the light enlightened us so far?— If it
the next query will be, when and how wast
enlightened ; thine eyes opened, the change
ght ? If you do not know when or how, canst
witness the thing itself, and say, as he, " One
: I know, that whereas I was blind, now I see,"
ix. 25. It cannot be, but that one bom blind and
wards seeing, must be sensible of a gnui alter-
: though but little at first, yet more and more
wards.
What an unspeakable mercy then was the
ig of Christ to save us from all this misery ; to
light to lighten the world. We have cause to
1 God every day, for the light of the sun. — ^What
ingeon were the world without it 1 the moon
all the stars, as many as they are, cannot do that
one sun doth. So saints and angels, and all
creatures put together, are nothing without
St. Therefore thank God, above all, for the un-
kable gift ; especially if he be risen upon thy
, if he have begun to make thee light in the
1, Eph. V. 8b This is certainly the mercy of
;ies ; all is nothing without it. Though he have
led thee with temporal blessings of all sorts, —
tb, strength, wife, children, a plentiful estate ;
all this were nothing, if he had not called thee
of darkness into his marvellous light, Col. i.
13.
Of what concernment is it to us to come to
ist, to be enlightened by him. Were you, any
9u, (which blessed be God you are not,) destitute
•odily eye-sight, and I could tell you tidings of
that could infallibly cure you, how welcome
ild I be. Behold ! I bring you tidings of one
can euro your spiritual blindness. But then you
t come to him, believe in him, as here ; that
toever believeth, that is, mixes faith with the re-
ef the gospel, concerning him, his ability, and
ingness to save ; in the sight and sense of this
dness and darkness, and the insufficiency of all
!r remedies, betakes himself to him, craves help
im, casts himself upon him, trusts in him, doth
ie directs him, shall not abide in darkness. — As
-*' Jesus said unto him. Go, wash in the pool of
>ain. He went his way therefore, and washed,
came seeing," John ix. 7. The direction was.
Go wash ; — so I address you. Now what harm is there
in all this ? Will it not be of unspeakable benefit
and comfort to thy soul here, hereafter ? Behold he
counsels thee ; *' I counsel thee to buy of me gold
tried in the fire, that thou mayest be rich ; and white
raiment, that thou mayest be clothed, and that the
shame of thy nakedness do not appear ; and anoint
thine eyes with eye-salve, that thou mayest see," Rev.
iii. 18. Behold he calls thee, Mark. x. 49. O let
the call this day be an effectual call. Delay no
longer ; away quickly to the throne of grace, and
beg for this eye-salve ; — ^to the means of grace, and
seek it there.
4. What is to be done by those on whom this light
is risen ; I anwer, — As Christ is the light of the
world, so ye also are the light of the world. He him-
self hath christened you with that name, " Ye are
the light of the world, Matt v. 14. not the greater
light that rales the day, he only is that ; but — ^the
lesser lights. Then,
(1.) Let your light ihine before men^v* 16. hide
not your candles under a bushel. Walk as children
of the light, Eph. v. 8. Rom. xiii. 12, 13. 1 Thess.
y. 6— 8.
(2.) Let your light be growing and increasing more
and more— especially concerning the evil of sin, the
weakness of self, the excellency of Christ, the beauty
of holiness, the vanity of this world, the reality of
the other world.
SERMON X.
«
CHRIST IS OUR UPB.
COL. iii. 4.
When Christy who is our life, shall appear^ then shall
ye also appear with him in glory.
There are three lessons to be learaed from these
words:
1. That Christ is our life.
2. That Jesus Christ shall appear,
3. That when Christ shall appear all true be-
lievers shall appear with him in glory.
Our attention will be confined to one — (Christ is
our life. You see it is plainly and expressly laid
down here ; he that runs may read the truth of it
And is he our life ? then how dear and precious
should he be to us ! Skin for skin, and all that a man
hath will he give for his life, yet how many are there
that will give nothing for Christ, no not a lust for
him ; a bad sign, he is not yet their life, for if he
were, they would not part with him for a world, for
a thousand worlds.
Show, I. In what sense Jesus Christ is our life.
ao
APPENDIX.
II. What inferences may be drawn from it.
I. In what sense is Jesos Christ oar life ?
Life is three-fold ; there is nataral life, spiritual
life, and eternal life.
1. Nataral life, which is the life of the body flow-
ing from its union with the soul : while soul and
body are together, we live ; when they part, we die.
Now who brought them together, who keeps them
together? Jesus Christ: then he is our natural life.
Dent XXX. 20.
He is so as God blessed for eyer ; it is in him that
we live, and move, and have our being ; he breathed
into us the breath of life at first, Gen. ii. 7. he holds
our soul in life, Ps. Ixvi. 9. In this sense he is our
life, John i. 3, 4.
He is so also as God-man, the Mediator; we owe it
to his intercession, that we are here alive this day :
did not he interpose, we were gone. He is the dress-
er, Luke xiii. 7 — 9. Cut them doum^ saith justice. Let
them alone, saith Jesus ; and thence it is that we are
Jet alone.
If a man be under a sentence of death, the friend
that procures for him a reprieve, may well be said to
be his life. Now that is our case, — and what pity is it,
that so few consider it, that so few lay it to heart : —
we live upon him, we cannot live without him, and
yet we do not live to him.
2. Spiritual life, which is theiife of the soul flow-
ing from its union with God. When God and the
soul come together, the soul lives ; when they part,
it dies ; thy soul is but the carcass of a soul, if it
have not union with God. Now there is no union
with God but by Jesus Christ ; it is he alone that
brings God and souls together. He is the Mediator,
the Peace-maker. First, the two natures, God's
nature and man's nature, were united in him, as
God-man ; then he took up the quarrel between
their persons, and made peace. God and man could
never have come together but for Christ ; he is the
bond of the union ; then he, and he only, is the life,
John xiv. 6. no coming to the Father, that is, to union
with the Father, hut by him.
By our natural life we live to one another, to mu-
tual comfort and converse ; by our spiritual life we
live to God, and have converse with him, and he
with us ; which cannot be, unless we be alive to him,
for he is not a God of the dead, but of the living.
Now how are we made alive to God? Only through
Jetus Christ, Rom. vi. 11.
It is he that begins spiritual life in us, Eph. ii. 1.
Our natural condition is a dead condition, not only
a dark condition, a blind condition, till he enlight-
en us, but a dead condition, till he quicken us.
Many a man is blind that is not dead ; bom blind,
yet not born dead ; but we are born both blind and
dead. We are before him, as those dead and dry
bones, Ezek. xxxvii, till he breathes upon us, by his
word and Spirit ; theiv we live, and not till then, Gal.
iv. 10. He is said to be formed in us, tlut ii n^
come the soul of our souls ; his Spirit dvd^
us, (which if KW have not, Rom* viii. 9. vr r* m
of his,) is the same thing to oar souls, tfaatonsid
are to our bodies — ^the means, and way,aad phin^
of their living. As his human nature was (wssi
the womb of the virgin by the Holy Gb<»t(ner-ii^
dowing her ; so his divine nature is fomed is tv
believing soul, 2 Pet. i. 4. . by the same Hoh Gi?
over-shadowing them.
It is he that carries it on and oontinaes it W
he hath breathed the life of grace into ss if
should then leave us to live of ourselves, alis
should die again presently, and therefore, be
to it, when he hath bestowed it, to maiotaio az^
rish it, Heb. xii. 2. Ps. Ixvi. 9. Which hlM
soul in life. This is true of life spiritual. We
Preservation is a continued creation, John
It is so with reference to grace; in him ve
spiritually, and move spiritually, and have our
spiritually ; live, and move, and have oar bekc
wards God. His flesh and blood is the food ot
souls ; except we eat of that, and drink of tbit
believing, our souls can no more subsist, tbi:
bodies can without meat and drink.
He is the keeper of our spiritual life, 1 Pet
Adam had the keeping of his own, and lost it, ti
devil cozened him of it ; and so should we : ihm'
he himself undertakes it, and it is well for osk:ii
We are no good keepers of spiritual life, ve m^
ourselves keep life and soul together; it is be ai
doth it every day.
3. Eternal life, which is the life ofbeaTeo:!
and spiritual life are for substance the same: ts
difl*er in degree only. Life spiritual, the life of ^
is life eternal, the life of glory, begun ; vsA i
eternal, the life of glory, Js life spiritual, the iif^
grace, perfected.
They difi'er as the child's life and the man's ^
1 Cor. xiii. 11, 12.
As the morning-sun from the noon-sun, ProT. i^i
As the spring from the summer ; the baddiori^
from the blown rose.
Now of this life Jesus Christ is,
1. The procurer and purchaser; he bought it n
us, Heb. V. 9. It was the will of the Fathfr t'^-ti
should come and bestow it on the remnant ^^^
40, 47 : X. 10. He hath it, hath it already, tkatlv'i
earnest of it, in his heart, the first-fmits of t:
great harvest ; or, he is as sure of it as if be ^
in his hand.
2. He is the life itself. Wherein consists tfae be
piness of heaven?
In being with Jesus. This was it he promi^ ^
penitent thief, Luke xxiii. this was it thai Ps^
desired, Phil. i. To be with him so, as to seebimt^
enjoy him. It is sweet now to see him throa^--|
lattices, through a glass darkly, in bis hoir
WHAT CHRIST IS MADE TO BELIEVERS.
31
nances, what will it be then to see him face to face,
to see him not afar off, but near ? Nnmb. xxiv. 17.
not as another's, but as our own. Dives saw Abraham,
and Lazarus in his bosom, — ^but what the better.
In being like him. There is now a kind of rude
draught of his image drawn upon the soul, but here-
after that draught shall be perfected, we shall be
completely like bim : this follows upon the former,
likeness — ^upon vision.
Now, in the rude draught, 2 Cor. iii. 18.
Hereafter, in the perfection, I John iii. 1, 2. Like
him in body, Phil. iii. 21. We shall appear with
him — as here. Now, to speak properly, this is the life,
and of this that saying of his is commonly interpret-
ed, '* I am the way, the truth, and the life,'' John xiv.
6. As if he had said, I am my people's everlasting
happiness, as God to Abraham, Geo. xv. 1. thy ret
ward hereafter, thy shield here. The life hereafter
in the other world, and the true way to it in this
world ; and what would we have more ?
II. What may we infer from hence ?
1. If Christ be our life, then without Christ with-
oat life ; — Christless souls are lifeless souls, 1 John
V. 12. I beseech you attend to what I say, it is about
matters of life and death, and those are matters of
g^reat concernment, especially life and death spirit-
ual, life and death eternal.
If ye have not Christ ye are dead men and women,
for he is the life.
You are dead in law, under a sentence of death ; it
is only to those that are in Christ Jesus that there is no
condemnation, Rom. viii. I. — to others then there is.
You are dead in state, void of spiritual life : This
my son was dead, dead to his father ; his father was
all one as if he had no such son: so is thy case as to
any duty or service. Now when did he begin to be
otherwise? When became he alive? — ^When he arose
and came. Hast thou done so ? If not, thou art dead,
dead to this day. If thou hast Christ thou didst re-
ceive him. But when? how? at what ordinance?
by whose offer ? Perhaps thou art not able to tell,
when first ; but I ask, when at all ? Saints are often
receiving him, but if never, how have him. We know
when we received, that is, closed with, such a one
as husband, wife, master, landlord, friend ; and why
not know when we received Christ as Prince and
Saviour: for certain, they that received Christ have
received the spirit of Christ, Gal. iv. 6. contra Rom.
viii. 9. Now the Spirit is a Spirit of grace and sup-
plication, sets the heart against sin, inclines to what
is good ; it is a law written in the heart O try ! Will
ye l>elieve a man is dead that hath neither breath,
nor sense, nor motion ; we reckon so, as to the body,
and in like manner it is, as to the soul.
If there are no inward breathings towards God,
no desires after him, no hearty praying, otherwise
than in a cold, dead form rested in, the soul is dead.
Crying is a sign of life.
If there are no spiritual senses exercised, seeing,
hearing, tasting, feeling ; no sense of burthen in sin,
no taste of sweetness in the word of God, no sight of
invisible things, no ear to hear the voice, either of
word or rod ; the soul is dead.
And so for motion ; they that have received Christ
Jesus the Lord, they walk in him : to them to live
is Christ, as Phil. i. 21. They do all they do, that
is good, in his name and strength, aiming to please
him. Now, will ye bring your condition to this touch-
stone ? What say ye ? are you dead or alive ? You
are alive with bodily life^ God be praised, but are
you possessed of soul life? What life is there in the
inward man ?
2. Then the way to live is to make Christ ours ;
the only way, there is no other. You would all live,
would you not? I live in the world, — what else ? I
mean, live to God now, and live with him hereafter.
O then come to Christ, and close with him ; he com-
plains, we will not, John v. 40. And why will we
not? Because we are not convinced, we do not un-
derstand, we do not believe ; in a word, we vrill not,
because we will not Two things should move us ;
The one is. The unspeakable misery of dead souls.
See Eph. ii. 1 , 2, 12. This now, and as for hereafter,
they must be eternally dying.
The other is. The unspeakable happiness of living
souls ; they shall appear with Aim, who is their life :
all must appear, but they in glory. You tell us we
are dead, and yet you tell us we must come to Christ
Can dead men come ?
I reply. Thou hast as much power as ever any
had that lived before thee. What power had Lazarus
when he came out of the grave at Christ's call ? The
power went along with the call — Lasaros, come
forth — and Lazarus came forth. Again,
Thou canst pray to God to give thee the power,
and when he hath given it, thou canst use and employ
it ; and who requires more ? Eph. v. 14. Is it ob-
jected. But I am an old sinner, and have been long
dead ; is there hope for me ? I answer, Lazarus had
been long dead, yea, and buried, yet at Christ's word
he lived. We read of two others raised by him— the
ruler's daughter, newly dead ; the widow's son,
upon the bier ; — signifying the several sorts of sinners
spiritually dead, — some young ; some middle-aged ;
some old. There is hope for each. Yet presume not,
neither say, I will to-morrow, for to-morrow is none
of ours : the uncertainty of the continuance of life
natural, should make us hasten to secure life spirit-
ual and life eternal.
3. Then you that are alive, remember how yon
came to be so. You were not the authors of your own
life, you had it from Christ, therefore let him have
the glory of it ; call him by this name every day.
Lord Jesus, thou art my life. We can destroy our-
selves, but we cannot help ourselves, Hos. xiii. 9.
Eph. ii. 8. This should humble us, and lay us low.
d2
APPENDIX.
4. Then to him we must go for all oar daily sop-
pliesy for the support and maintenance of oar life ;
the same that began the good work mast perform and
finish it ; how oft doth David, Ps. cxix. pray, Quicken
me, O Lord, O Lord, quicken me. He was alive cer-
tainly, bat being sensible of dulness, deadness, de-
cays, he flies to God : so mast we ; we mast excite,
qaicken, onrselves, and exhort, qaicken, one another ;
yet after all, it is grace that qaickens.
6. We shoald bless God, both for the life we have
and the life we hope for. See Isa. xxxviii. 19. Ps.
Ivi. 12, 13. Had it been from death temporal only,
we had caase for praise, bat much more for freedom
from spiritual death. Encourage faith by it ; he that
hath done the greater will do the lesser, v. 13. En-
courage patience by it under outward troubles, Ps.
cxYiii. 18. — not to damnation: see Lam. iii. 49. — a
living man.
6. Then rest not in having life, but press after
liveliness, Rev. iii. 1, 2. A. lively frame in our
walking is an excellent frame, it rids work, brings
something to pass in religion. See bow lively and
active wicked men are.
SERMON XI.
CHRIST IS OUB PEACE.
Ephesians il. 14.
For he is our peace, who hath made both one, and hath
broken down the middle waU of partition between us.
This he here spoken of is certainly our Lord
Jesus Christ, by whom we that were sometimes afar
off, are made nigh, v. 13. That which is said of him
is, that he is our peace.
DocT. The Lord Jesus Christ is our peace.
I shall show in what sense, and how, we are to
understand it, and what improvement we are to
make of it.
Peace is three-fold : There is peace with God —
peace within ourselves— and peace with one another.
And all these Jesus Christ is : our peace, not only
a friend to it, but the thing itself ; as our righteous-
ness, our life, so our peace. He hath not only
brought in a righteousness, an everlasting righteous-
ness, but he himself is it. So he hath not only made
peace, and proclaimed peace, but he is our peace.
He not only gives us life, but is our life.
I. He is our peace with God.
When God made man at first there was perfect
love and amity between them — God at peace with
man; man at peace with God. They had sweet
fellowship and converse one with another, walking
together in the garden. But when Adam sinned,
then, immediately, the quarrel began. Eating tk
forbidden fruit broke the peace, and ever sincsetbeit
hath been a quarrel.
A mutual quarrel. God an enemy to man ; man
an enemy to God, Zech. xi. 8.
A universal quarrel. It is true of all the cbildrec
of Adam, without exception, one as well as another,
Eph. ii. 3. — children of wrath.
Passively, God is wrath with us.
Actively, we are wrath with God. As all men
are enemies, so all man is enmity, Rom. tui. 7. The
understanding, the will, the mind. Col. i. 21. Besides,
This is a growing quarrel ; it increases more and
more by actual sin, Hos. iv. 1. — Omission— com-
mission.
And on God's part it is a righteous qaanrel : be
hath reason to be angry, and to be offended with us.
This appears if we look upon sin as a debt ; and
such it is. We are taught to pray, Forf^Tc us oor
debts. Sinner, let me tell thee, thou art indebted
to the God of heaven. [And he to thee ; he owes thee
a payment, Deut. vii. 10.] It may be thou art before-
hand in the world, but thou art behind- band witk
God. Thou owest him for all the talents thou hast
received, and not improved, Matth. xxt. 14, &c
** I will recover my wool and my flax,'' Hos. ii. 9. t
will recover ; it is a law-term : it is mg wool^ mine still,
as to the propriety, though given to you for your use.
It appears also if , we regard it as a trespass :
Forgive us our trespasses. The divine law is given
us, as a hedge, to keep us in compass. When we sis
we leap the hedge ; as in profaning the sabbath we
rob God, encroach upon his time.
It appears further if we look upon sin as treason,
high treason, against the crown and dignity of the
God of heaven : an afiront to his majesty. It de-
fies, despises, denies him. — *' And Pharaoh said.
Who is the Lord, that I should obey his voice to let
Israel go? I know not the Lord, neither will I let
Israel go," Exod. ▼. 2. This is the language of
every viilfnl sin. But,
It is the quarrel of a covenant. Lev. xxvi. 35.
Now, on man's part it is an unrighteous, unrea-
sonable quarrel. He hath done nothing to deserve
our enmity, Jer. ii. 4, 5. John x. 32. And
If it be not taken up, it is like to be an everlasting
quarrel, like that with Amalek, Exod. xvii. 16.
Other feuds death puts an end to, but here it is not
so. Death brings the sinner into an endless state of
misery and torment, where he is hating, and cursing,
and blaspheming God, and God hating, and plagae-
ing, and punfshing him to all eternity. O that this
were seriously thought of by us ! that we would lay
it to heart, making applicadon each of us to our-
selves—/ am the man ; God hath a quarrel with nu ;
I am indebted; / have trespassed. Think tfaoa
hearest him saying to thee, as to Ephesus, Rev. ii.
4. '* I have somewhat against thee."
WHAT CHRIST IS MADE TO BELIEVERS.
33
: is in reference to this quarrel that the Lord
IS Christ is our peace* He interposes to take it
and he hath taken it op npon terms agreed on.
is the Mediator, 1 Tim. ii. 6. He is the Days-
I, Job ix. 33. As he that steps between to make
ce between two that are at variance, must deal
1 both parties, first with one, then with the other,
lid he.
. He deals with God — ^to atone and pacify him.
ast have satisfaction, saith divine Justice, for the
t that these creatures owe me, for the wrong that
f have done me, so many oaths, lies, curses, so
13' sabbaths profaned, prayer neglected. Lord,
It will satisfy? Blood? Heb. ix. 22. Death ? Gen.
17. Rom. vi. 23. Will any blood, any death, do
W ill the blood of bulls and goats make amends ?
U the death of rams and lambs satisfy? Nay,
1 the death of my first-bom? Mic. yi. 6, 7. No,
lust be the blood of G^o</, that the merit of it may
>f infinite value ; — and that God must be man too,
t the nature that sinned may satisfy ; the same
ure. Now, where is that God-man that will un-
take it? Lo, I come, says the blessed Jesus, ra-
r than this quarrel shall continue, and divine
tice be unatoned, and poor sinners everlastingly
ish, Ps. xl. 6. I will be made a man, a man of
rows, a poor man : 1 will suffer and die, die upon
roe. Why, that will do, says God, let me have
t, and I will be friends : and he had it, in the ful-
is of time ; he had it, and declared himself satis-
1, Matt. iii. 17 ; xvii. 5. Do we understand this,
ieve it, apply it? '* All things are of God, who
Lh reconciled us to himself by Jesus Christ, and
111 given to us the ministry of reconciliation ; to
t, that God was in Christ, reconciling the world
to himself, not imputing their trespasses unto
tm ; and hath committed unto us the word of re-
iciliation,"2 Cor. v. 18, 19.
S. Having done with God, he deals with man ;
iry coan, one by one ; not himself immediately, in
own person, but by proxy. He sends his Spirit
treat with us ; and may I not safely say, he hath
en one time or other treating with each of you,
iking to persuade you? >What to do? Why, to
friends with God, to lay down your enmity against
n, and to be willing to bo reconciled, 2 Cor. v. 20.
inisters are the Spirit's agents in this matter, and
ly come and beseech you, and when they beseech
o, God in them beseeches you. Now some are
evailed with, blessed be God: "You that were
metime alienated, iftnd enemies in your mind by
eked works, yet now hath he reconciled," Col. i. 21.
lore is a certain now of reconciliation one time or
her in our lives, sooner or later ; and they are they
at can say, he is our peace, he hath made both one,
ought God and us together, hroken down the par-
(ton wall.
Some may ask — What is that partition wall ?
On God's side the guilt of sin is it ; till that be
satisfied for, he cannot be friends. This is broken
down by Christ dying.
On our part the corrupt nature is it, the carnal,
stubborn will. Till that be subdued, the heart of
stone turned into a heart of flesh, we will never be
friends, we cannot. Now that is broken down by
renewing grace. The Spirit of God in the work of
regeneration and sanctification makes the change,
turns the world upside down in the man, opens his
blind eyes, softens his hard heart ; of a stranger,
brings him acquainted ; of an enemy, makes him a
friend. Now this work of making peace, bringing
God and man together, is.
Necessary work. Work that must be done, or we
are undone ; it is the one thing needful, and there is
reason it should be done quickly, because of the
uncertainty of time, and the greater uncertainty of
opportunity, Luke xix. 41.
// is work that tio one else can do, but he only that
is our peace. The papists grant there is but one
mediator of reconciliation, though there be many of
intercession ; but we know but one, both of interces-
sion and reconciliation, and Jesus is he.
It is work that he hath done for some, I hope some
of you. Are ye not friends, reconciled ?
It is work that he would do for all. It is not because
of him that any perish ; he calls, invites, entreats,
persuades. Rev. iii. 20. Matt, xxiii. 37. Isa. xlv.
22. O suffer yourselves to be prevailed with by him.
Say, Lord, I yield, I will stand it out no longer.
Many arguments may be used to move us to be
friends with God, and to make Jesus Christ our
peace. In order thereunto,
Consider, 1. That there is no standing out against
him, no fighting it out with him ; he will certainly be
too hard for us.
His arm is a long arm ; therefore he can reach us
wherever we are. There is no hiding ourselves from
him. Besides his sword, he hath a bow and arrows,
Ps. vii. 12, 13.
His arm is a strong arm ; mighty, almighty, as to
save, so to destroy ; — therefore the blow, when it falls
wherever it lights, will be accordingly, 1 Cor. x< 22,
Heb. X. 31. O that this were considered, "Who
would set the briers and thorns against me in battle ?
I would go through them, I would burn them toge-
ther," Isa. xxvii. 4. By briers and thorns is meant,
— ^the sinner himself, who is no more able to abide
his wrath, than briers and thorns a fire; and — all
those uninstituted ways and means which men have
invented to themselves, towards making peace. All
our own righteousness, penances, pilgrimages ; they
are all utterly insufficient for this purpose.
Consider, 2. He is willing, freely willing, to be-
come friends, Isa. xxvii. 4. Fury is not in me, and,
V. 5. Let him take hold of my strength^ that he may
make peace with me.
34
APPENDIX.
By strength is meant the Lord Jesus Christ, the
arm of God, the power of God ; so called, not only
because by him he made the world — as the word —
but because had it not been for his mediation he
had been weak, as it were, could not, consistently
with his honour and justice, bave forgiven sin ; but
now it is otherwise.
By laying hold is meant believins^. Faith in Christ
is the souTs laying hold upon Christ, as Joab on the
horns of the altar, as a sinking man on a cord cast
out ; — as when a blow is threatened on the arm, that
holds the weapon, which prevents striking, so this
laying hold prevents the stroke of justice. Now, shall
we thus lay hold on the blessed Jesus, plead his un-
dertaking? Say, Lord, be friends with me, for
Christ hath died, and made peace.
Consider, 3. That until this be done, we are cer-
tainly miserable, for God is our enemy ; either
friend or foe, that is certain. If God be our enemy,
all that is in God is our enemy ; all the creatures
are our enemies, waiting only for orders.
Consider, 4. If this be done, we are made for
ever. This is Eiiphas' argument to Job, eh, xxii. 21 .
Good thall come unto thee ; all good — temporal, spi-
ritual, and eternal.
Now there are certain nwrht by which to know
whether Christ be our peace towards God.
1. Have we thus laid hold on him by believing,
accepted of him, yielded ourselves to him with un-
feigned consent and assent, renouncing all other?
If so, thy peace is made, the partition- wall is bro-
ken down, thou mayst go with boldness to the throne
of grace, and sue out thy pardon, and take the com-
fort of it, Rom. V. 1, 2.
2. What is sin to us ? If Christ be our peace, sin
is our trouble, lies heavy as a burthen ; it is felt and
bewailed every day.
If God be made our friend, through Christ our
peace, sin is looked upon as an enemy, and hated,
and pursued, and watched against accordingly.
Time was when it had the entertainment of a friend,
an inmate ; the doors were open to it, it was heartily
welcome ; provision was made for it. Is it otherwise
now? 2 Kings ix. 22.
3. If Christ be our peace, he hath not only recon-
ciled God to us, but us also to God, and to all that is
his ; his name, his glory, his word, his day, his
people ; — for their relation' sake to him — because
they bear his image.
4. If Christ be our peace, and have made peace,
there is always care to keep the peace. If any new
matter of controversy arise, as soon as the heart
smites, which it will do quickly, and we are made
sensible of it, there will be no rest in the spirit, till
the divine favour be recovered again. Guilt in the
soul is like a mote in the eye, not at ease till wept out.
It uses to be so among friends. — Now, try bj lia
marks. Many think all is well whenit is notso; mkr
doubt when there is no cause ; therefore, extB:s&
II. Christ is our peace vnth one another.
It were a desirable thing that all who fear God. ::
the land, in the neighbourhood, were at peaee anHit
themselves ; for as for peace with wicked mes. •:
will never be while the world stands ; the Mtd «'
the serpent, of the bond-woman, will hate, will pev>
cute the seed of the woman — the free wobib ; bt
and water will as soon be reconciled as these tit
seeds. But how happy were it if all good pet^
were at peace, if all their enmities were at an enj'
The Saviour left this blessing as a le^cy, Johaur
pressed it, John xv. prayed for it, John xvii.
The only mean of it is Jesus Christ. The ic^r
of the text leads to understand it of the anion ie^
between Jew and Gentile, at mortal feeds bcfiic.
but reconciled in Christ. — ^And how ?
1. By his becoming a common Savrioar tokH
It was his object to " reconcile both onto God a
one body by the cross, having slain the enmity tkm>
by," Eph. ii. 16.
2. By breaking down the wall of partition ; ^I
was, the ceremonial law, which he put an end to ^
his death, Eph. ii. 15.
3. By begetting in their hearts, by his Holy Sfii-
rit, a dear and entire love one towards another. 1*
in his ministry he preached it, and pressed iU se If
his grace he works it. This was a great matter «ta
fi rst accomplished. Now he that hath reconciled t?
enmity, and made peace, can certainly reconcile tr
other, for none was ever g^reater than it: tktr
amongst ourselves are nothing to iL Let us aff K
ourselves to him then, and pray **for the peace (^
Jerusalem ; they shall prosper that love thee.*'
Pray — That the wall of partition may be brelQ
down — with in, without ; unwarrantable, nnscriptsa!
impositions without ; and uncharitable, anchristai
dispositions within.
Pray — ^That by his Spirit and grace he woald \M
and join us together in brotherly love, which b 'k
bond of perfectness. Something hath been doe-
and is in the doing, towards it ; all other names b^
aside — ^this one taken up— the united brethren. Fv-
merly a book called the Protestant Reconciler m
publicly burned ; now the king* declares himself soci
III. Christ is our peace within ourselves, id oei
own bosom.
We commonly call this peace of conscience. ^
is an inward, sedate, composed, cbeerfol fnat ^
spirit, at all times and in all conditions. Nov.tif
blessed Jesus is this also ; if the first, the third. ^
it is the result and product of it When all is c\as
between us and heaven, how can it be bnt there me^
be joy in the Holy Ghost, or if not that, yet, howf*?^
• William la
WHAT CHRIST IS MADE TO BELIEVERS.
35
Gtce, q^uietness ? The noise of trouble is withoat,
icah ▼. 5. ** This man shall be the peace." — ^His
ing man laid the foandation, Heb. this man, viz. the
jstrious person described in v. 4. He not only gives
ace, as a legacy, but is the peace. — Therefore, if
want peace, we must go to him. If we have it,
us give him the praise. It is called rest, and to
n we must come for it. Matt. xi. 28, 29.
SERMON XII.
CHRIST IS OUR PASSOVER.
1 CoR. V. 7, 8.
w even Christ our patsover it sacrificed for us :
let us therefore heep the feast, not with old leaven,
neither with the leaven of malice and wickedness,
but with theunleavenedbreadof sincerity and truth.
IE RE are two things in these words :
Che one a doctrinal position or assertion, containing
it the marrow or sweetness of the whole gospel :
yr even Christ our passover is sacrificedfor us.
The other a practical inference drawn from it,
way of use and application : Let us therefore keep
3 feast, &c.
The former branches itself into three propositions:
1. Chnai \s OVLT passover.
2. Christ our passover is sacrificed.
3. Christ our passover is sacriOced /or us.
So also doth the latter :
1. Therefore we must keep the feast.
2. Therefore not with old leaven, nor with the leaven
malice.
3. Therefore with the unleavened bread of sincerity
H truth. Here were work for many sabbaths. I
all be brief on each.
Under the first head, the doctrine is,
I. Christ is our passover.
The passover was a yearly feast among the Jews,
•pointed of God in remembrance of the destrojring
igel passing over the houses of the Israelites when
e first-born were slain in the houses of the Egyp-
ins. Now Christ is not the feast, but forasmuch
there was a command about a lamb, called the
ischai lamb, concerning which there were sundry
tes and ceremonies enjoined to be observed,
}sos Christ is that lamb, that paschal lamb, called
r a figure here, the passover. That lamb was a type
' Christ. He is our paschal lamb, John i. 29. Behold
e Lamb of God, as John the Baptist said, pointing
him with his finger.
Now, a lamb was the fittest creature that could
; to be a type of Christ, both in respect of harm-
ssness, and also of usefulness. None more patient,
none more profitable, than a lamb. So Christ, Isa.
liii. 7.
But it may be asked, what kind of lamb is referred
to?
I answer. It was a male lamb, to note his vigour
and strength. And it was a lamb without blemish,
signifying his absolute purity and perfection, 1 Pet.
i. 19. In Christ there was no defect or distortion*
no spot or deformity. So also it was a lamb of a year
old ; in the Hebrew it is the son of a year ; a lamb
in its prime, as we say. Now our Lord Jesus died in
the prime of his age, between thirty and forty.
What, it may be inquired, was to be done to the
lamb?
It was to be separated from the rest of the flock,
and kept apart four days before. So Christ was
chosen out of the people, and set apart from all eter-
nity in the decree and counsel of God, to be a prince
and a Saviour. It was also to be killed. So was
Christ, he must die not a natural, but a violent, death,
not in his bed but upon a tree, by the hand of vio-
lence ; and that death of his is our life. Besides,
the time of killing it was in the evening. So Christ
suffered in the evening of the day, about three o'clock,
at the time of tlie evening sacrifice. And he suffered
in the evening of the world, 1 Pet i. 20. Towards
the latter end of the fourth day, that is, the four
thousandth year from the creation.
But the main matter was, what they were to do
with the blood, and with the flesh. As for the bones,
they were commanded not to break one of them ;
which was accordingly fulfilled literally in our pass-
over, John xix. 33 — 36. signifying, that notwith-
standing his dying, he remained still able to save,
even to the utmost.
As for the blood: they were to put it into a basin,
with a bunch of hyssop to sprinkle it upon the door-
posts of each house ; and when the destroying angel
came to destroy where the blood was, it was a warn-
ing to him that there was no first-born to be meddled
with in that house, and so he passed them over.
Now our passover is Christ. And,
1. The death he died was a bloody death; and it
was well it was, for without blood there could be no
redemption, no remission.
2. This blood of his we are to sprinkle by faith
upon the door-posts of our souls, that is, we are to
make a believing application of it to ourselves : who
loved me and gave himself for me. We are com-
manded to do this ; it is our duty to do it ; we sin if
we do not do it. We must believe that he is both
able and willing to save, to save us, thee and me,
and thereupon to close vri th him as our Saviour.
3. Wherever this is done the destroying angel,
that is, the justice of God, the curse of the law, the
divine threatenings, the divine executioners, the
avengers of blood, have nothing to do ; the blood
atones and pacifies. Here dwells a believer, one that
.16
APPENDIX.
hath an interest in Christ, not in common only, but
in special ; away, away, meddle not here.
Now is this done, brethren ? is Christ your pass-
over ? is his blood sprinkled on your souls ?
If not, sprinkle it quickly ; yon know not how
near the destroyer may be. Death may be, perhaps,
at the next house.
If it be done, in God's name take the comfort of
it, Rom. Tiii. 1 ; v. 9. Also, make it appear it is so,
by your loving him, and living to him. The blood
was to be upon the door-posts, visible to all that
passed by, Rom. x. 10. But,
As for the flesh : they were to roast it, and when
they had done, to eat it with bitter herbs, with their
loins girt, and their staves in their hand.
Now all this had a spiritual meaning in it: our
passover is Christ.
1. The roasting signified his inexpressible suffer-
ings which be did undergo at his death. Was ever
sorrow like his sorrow.
2. Our eating of it is by believing. Faith feeds
upon Christ dying. As the mouth eats meat when it
chews it, as the stomach receives and digests it,
whereby the body is nourished and strengthened ; so
the believing soul feeds npon Christ See John vi.
Once eating in a man's life doth not do. We eat
often ; so we must be often feeding by faith upon
Jesus Christ : yesterday's meat will not do to-day's
work.
3. They were to eat it with bitter herbs. Those
bitter herbs to us are godly sorrow for sin : they that
truly believe are penitent, they also mourn for sin,
Zcch. xii. 10. If you believe, and have never
mourned for sin, suspect that faith. It is said the
herbs were made into a thick sauce, to mind them of
the clay that they made bricks with.
4. They were to eat with tiieir loins girt, and their
staves in their hands ; which is the posture— of ser-
vants, girt for their work, Luke xii. 35, 36. We
should be ready to every divine call, Ps. xxvii.
8. And — of travellers fitted out for a journey.
They were out of Egypt, bound for Canaan, but a
wilderness was in their way ; so we are travellers
to the heavenly Jerusalem. " Wherefore seeing
we also are compassed about with so great a cloud
of witnesses, let us lay aside every weight, and the
sin that doth so easily beset us, and let us run with
patience the race that is set before us, looking unto
Jesus."
II. Christ our passover was sacrificed.
The Jews, by God's appointment, had several
sorts of sacrifices or offerings. Some were bloody,
as their burnt-offerings, peace-offerings, sin-offer-
ings, trespass-offerings. Others were unbloody, as
their meat-offerings, drink-offerings, of flour, wine,
oil, &c.
Now Christ our passover was a bloody sacrifice ;
his life went for it ; he made his body an offering.
he made his soul an offering, and the design ttevtf
was to make peace.
III. Christ was sacrificed /or «#•
Not only for our good, to set before as an twiA
pie, but in our stead. By right we shoald bn*
been sacrificed ; No, saith he, let me betbesacrigt
and let these go their way. We are the Isaacs^ )e
the ram. O what love was there in this ! ham sIioiM
it for ever engage our hearts to him !
Under the second head the doctrine is.
I. Therefore let us keep the feast.
What feast ? Not the feast of Easter ; we kiwvr*
snch scriptural institution ; each sabbath day i« * t
Easter day ; a day sanctified, and set apart for ti-
re membrance of our redemption finished by Clir^
on his resurrection day, the first day of the week.
But there is mention made of Easter in Acts m.^
I consider that the Jewish passover is oieant .* fcTr
is not likely Herod should owe such respect to i
Christian festival. -
But the keeping of Easter is ancient in the charck
I answer, It was so, but the Scriptarea are nN>^:
ancient
Not the feast of the Lord's supper ; thoa^b. h ^
true, that is a feast, and a feast upon a sacrifice, as/
a feast that we ought all to keep, and to keep as k?t
appointed ; we are guilty of a sin of omissioe '
we do not. But,
By the feast here, I understand, rather, the vb^:
course of our conversation in this world ; it is b'rt
one word — let us feast it then ; that is, let us ic^i
heartily and plentifully upon this blessed Lamb, b^
poorly and sparingly. We onght every day to fe&<
our souls upon Jesus Christ ; upon his merit \l.
righteousness, upon his flesh and blood spiritoaL't.
upon his word, his promises, the manna, the biddn
manna. I say, every day, by fresh acts of farf^
Cant V. 1,2. Not on sabbath days only, or sam
ment days only, but etery day — it is oor own fac^
if we do not, Luke xvi. 19. And, which fol}ov«
upon the former, let u% feast it, that is, rejoice in t^
Lord always, Ecrl. x. 10.
Mirth is two- fold. There is vara, earmal wfi(<
expressing itself in vain, frothy discoarsc, jokr:
and jesting, which are not convenient, in yoolbfei
frolics, drinking, and dancing ; enough of this, as-'
too much, every where.
There is. also, sober, serious, holy mirik ; spuitas^
joy, called joy in God, terminating in him as tV
immediate object of it ; and this the word cslts t>
again and again, Phil. iii. I ; iv. 4. It stands i:
opposition to a lumpish, heavy, drooping, mehf-
choly spirit and behaviour, which prevails often ti?'^
even over the best, but they should chide themst-l^
for it, as David, Ps. xlii. and xliii. Consider,
1 . A sorrowful frame of heart is a grief to <>■
Spirit of God, whose ofllce it is to comfort us.
2. It brings an ill report npon the ways of C^
WHAT CHRIST IS MADE TO BELIEVERS.
37
discourages standers by, lays a stumbling block —
as the evil spies.
3. It is weakening to ourselves. If tbe joy of the
liord is our strength, Neb. viii. 10. as oil to the
wheels, then a contrary frame of spirit causes us to
drive heavily in duty. Remember but this one word,
and believingly apply it, Christ our passover is sacri-
fictd for us, and see if it will not thence .follow —
therefore let us feast it. O how glad were the poor
Israelites to be gotten out of Egypt! At passover
time they made all outward shows imaginable of
great joy and rejoicing.
II. Therefore not iviih the old leaven^ neither with
the leaven of malice and wickedness. Allusion is here
made to another of the appointments at the Jewish
passover, which was, that they should eat no bread
"with leaven in it during all the seven days that the
passover lasted : and very strict they were in it,
searching with candles, cursing themselves if they
knew of any crumb kept, or hidden any where.
Now this the apostle applies here to naughty per-
sons ; he writes to have the incestuous church-mem-
ber cast oiit by the censure of excommunication.
Why so? Because he is like leaven, and leaven
will spread, I Cor. v. 6. Guilt is infectious, there-
fore put him from among you. It ought still to be
so amongst those that own Christ for their passover,
2 Thess. iii. 6.
He applies it also to naughty things, malice and
wickedness. Those that call Christ their passover
must not be mtdicious^ must not be wicked. Malice
is inveterate anger, and wrath, and hatred towards
any person. Away with it, it is leaven, it sours the
spirit of him in whom it is ; sours his duties, God
cares not for them. No leaven was to be mixed with
any sacrifice, Lev. ii. 1 1 . Malice sours the converse,
exposes to manifold temptations, Sph. iv. 26, 27.
It makes a man in God's account a murderer, 1 John
iii. 15. Therefore, I beseech you all, as ever you
expect benefit by Christ's sacrifice for you, purge
out this leaven, Eph. iv. 31, 32; v. 1.
So likewise for wickedness. This is a general word,
including all manner of allowed wilful sin ; away
with it, 2 Tim. ii. 19. There is good reason why
you should. Is Christ the minister of sin ? Did he
die to obtain leave and liberty for us to live in sin ?
God forbid ! We cannot think so, but rather the
contrary, 2 Cor. v. 14, 16. 1 Pet ii. 24.
III. But with the unleavened bread of sincerity and
truth. There is another thing compared in Scripture
to leaven, which all they that keep the gospel pass-
over must put away, and that is, hypocrisy, Luke
xii. 1. Away with it, it will spoil all.
We must not be hypocrites, nor do any thing we
do in hypocrisy ; even disciples must beware of this.
It is the cry of the world against us that we are
such, but let us approve ourselves to God that we
are not sucb, and then no matter.
We must not have a form of godliness without the
power.
Nor a name to live without being alive indeed.
We must not do what we do to be seen of men.
We mu9t not draw near to God with our mouths,
when our hearts are far from him.
We must not make clean the outside and be care-
less what is within.
We must not look one way and row another, as
Jehu did.
Suspect this evil ; search for it ; watch and pray
against it. Contrary to all this is sincerity and truth ;
they difi'er like shadow and substance, like the pic-
ture of a man and a man.
It was the saying of one, — I know no religion but
sincerity, John i. 14. It is the condition of the
new covenant, Gen. xvii. 1. It will be our comfort
and joy, 2 Cor. i. 12. Our strength and preserva-
tion, **Tbe integrity of the upright shall guide them,*'
Prov. xi. 3. " Let integrity and uprightness preserve
me, for I wait on thee," Ps. xxv. 21.
SERMON XIIL
CHRIST IS OUR PORTION.
Lam. iii. 24.
The Lord is my portion, saith my soul; therefore will
I hope in him.
There are several sayings in Scripture, both which
men have said to their souls, and which their souls
have said to them.
1. Which men have said to their souls.
Bad men — Soul, take thine ease, Luke xii. That
was a naughty sayirrg.
Good men— chiding sayings — Why art thou cast
down, O my soul ? Ps. xlii. and xliii.
Comforting sayings — Return unto thy rest, O my
soul, Ps. cxvi.
Exciting sayings — Bless the Lord, O my soul, Ps.
« • .
cm.
2. Which their souls have said to them.
Among the rest, this is one. The Lord is my por-
tion, saith my soul ; therefore will I hope in him. Where
we have two things :
I. A doctrinal position or assertion. The Lord,
that is, the Lord Jesus is a believer's portion.
II. A practical inference ; Therefore will I Itope
in him.
In this method I shall handle it.
1. For the doctrine— The Lord Jesus Christ is a
believer's portion.
I shall show, 1 . The meaning of the word.
2. What in Christ is that portion ; and,
3. What kind of portion Jesus Christ is.
38
APPENDIX.
For the fir tt, — The meaning of the word. The word
portion is sometimes takeu for a piece or part of a
tiling, be it a less part or a bigger part
Sometimes not for a part but the whole. We call
our all our portion ; all we have to trust to, to live
upon. Such a one hath so much, or so much for
her portion ; provision made for her by her father.
Now our heavenly Father hath made comfortable
provision, set by a competent portion for every child
of his, and that portion is Christ. He hath not
divided Christ among them, given a part of him to
one, and a part of him to another. Is Christ
divided ? No ; but he hath given him all, all wholly
and entirely to each one of them, so that each one
may say, all Christ is mine, mine to all intents and
purposes.
" The Lord,'' said the Psalmist, '' is the portion of
mine inheritance," Ps. xvi. 5. Instead of lands and
livings assigned to us, he hath assigned Christ to us,
as the Levites and priests were to have no other in-
heritance than the Lord, Numb, xviii. 20. So it is
now. Wc arc heirs of God, Rom. viii. 17 : His
testimonies are our heritage, Ps. cxix. 111. Such
a promise as that, Heb. xiii. 5. is better worth than
a thousand a year ; ** I will never leave thee nor
forsake thee."
The Psalmist adds, — " and of my cup," alluding
to feasts, where each one had his mess of meat set
by his cup-side, and that was his portion for that
time, Gen. xliii. 34. 1 Sam. i. 4, 6. Now, the Lord
is the portion of every good man^s cup, the mess he
is to feed upon ; and a worthy mess he is, his flesh
is meat indeed, and his blood is drink indeed.
Wicked men have a cup too, and the portion of a
cup ; and what is it ? — ** Upon the wicked he shall
rain snares, fire and brimstone, and an horrible
tempest ; this shall be the portion of their cup," Ps.
xi. 6. O fear and tremble lest this be your cup
and your portion.
For the second, — What in Christ is a believer's
portion ?
All that he is, and all that he hath, both as God,
and as God-man.
1. As God. All his wisdom, and power, and good-
ness is theirs. I say theirs, to be employed for their
best benefit and advantage.
2. As God -man ; as Mediator.
His merit and righteousness is theirs for justifica-
tion ; his blood for reconciliation ; his sufferings and
death to make atonement.
His Spirit and grace are theirs for sanctification ;
of his fulness they receive, John i. 16.
His comforts are theirs, to revive and refresh
them when they are sad and drooping, Isa. 1. 4. When
the three young men were in the fiery furnace the
Son of God was there ; as, at another time, with a
handkerchief wiping off sweat, and blood, and tears.
His word is for their guidance and direction in
all their doubts and difficulties, like the pillar of
cloud and fire.
His presence is theirs, for their preservation ud
protection in all their perils and dangers. Gen. xt. 1.
His crown, and throne, and kingdom are tbein,
eternally to reward them. Rev. iii. 21.
For the third,^ What hind of portion is Christ ?
In general, he is a toorthy portion — allosioD to
1 Sam. ]. 6. — that is, a dainty, delicate portico, ex-
celling all other ; none like it, worthy of all accepta-
tion, that is to be readily accepted of, and closed
with by each of us as soon as offered.
But in particular he is,
1 . A soul portion^-as here. He is my portion, saitb
my soul. The portion of my hearty Ps. Ixxiti. 26. of
my spirit, my inner man. The body with man;
people is well provided for, hath a large prntioo,
whose soul in the mean time hath just nothing. .4h
poor soul ! the beily full, Ps. xvii. 14. the bami
full, Luke xii. 19. the coffers full, but the soqI
empty and unprovided for. The rich man was
clothed, Luke xvi. 19. These were bis pood things,
V, 25. his portion. Christ alone can be a sool's
portion, because he alone can answer the necessi-
ties and needs, the desires and expectations, of a
soul. Four things we want, which the whole creatioo
bath not for us, but he hath them all, and hath them
abundantly, 1 Cor. i. 30. — wisdom, righteousness,
sanctification, and redemption. — Concerning the
fiTsiy wisdom. Job makes hue and cry, and returns an-
swer, nonest inventus — if cannot befomnd^ Job xxTiii.
12, 14—28. The same is true of the rest Bot in
Christ they are to be had.
2. A sufficient portion. There is enough in him.
enough and enough ag^in to make ns all happj.
Merit enough, Spirit enough, grace enough, gioij
enough. He if £1-Shaddai — God tbat is enoogh,
Gen. xvii. 1.
3. A satisfying portion. The soul that hath hin
will own and acknowledge it hath enough, Ps. cxvi
7. There is many a man who hath plentiful provi-
sion for this world, and yet is still thirsting afWr
more ; like the daughters of the horseleech, cryinf,
Give, give, Eccl. v. 10. The reason is, God never
put it into them to be our portion ; if he had they
should have satisfied ; but he hath put it into Christ
to satisfy, John iv. 13, 14. Not but that there ait
still desires after more, yet there is satisfaction with
what is, nay, ** They shall be abundantly satisfied
with the fatness of thy house," Ps. xxxvi. 8. " As
for me, I will behold thy face in righteousness: I
shall be satisfied when I awake with thy likeness,"
Ps. xvii. 15.
4. A sweet portion— exceedingly pleasant asd
delightful. It doth not' only satisfy the soul tbat
hatli it, but fills it with joy unspeakable, and foil of
glory, Ps. xvi. 5, 6. It is a Canaan portion, which
was a land flowing with milk and honey.
WHAT CHRIST IS MADE TO BELIEVERS.
39
How sweet is tbe knowledge of Christ and gospel
mysteries to the understanding part ! Phil. iii. 7, 8.
How sweet are the communications of his love
and favour to the affecting part of the soul ! Ps. iv.
6, 7. Cant ii. 3.
5. A suitable portion. If it were not suitable it
iirould not be sweet ; if not proper not pleasant.
All the comfort of marriage depends upon suitable-
ness. Christ is a meet-help. Gen. ii.
C. A sure portion. We cannot say concerning
nny portion we have in this world, it is a sure por-
tion. Many a child that hath thought himself or
herself secure enough, that their portion hath been
in good hands, in process of time, it hath proved
otherwise, either through death or deceit, or some
miscarriage or other. But a Christian's portion,
which is Christ, is to be sure in a good hand, Isa.
Iv. 3.
A part in Christ is, therefore, a good part, nay,
the best part, because it cannot be taken away from
us.
^^ One thing is needful : and Mary hath chosen
that good part, which shall not be taken away from
her," Luke x. 42. — thatt not is a sweet word, and
because Truth hath said it, I am bound to believe
it. — " It shall not be taken away."
It shall not while we live. The gifts and calling
of God are without repentance : it is secured by the
promise, and oath, and power of God.
We shall not waste it ourselves, as the prodigal
son did his, and Adam his.
Neither men nor devils shall wrest it from us,
John X. 28. It implies they will be trying, and en-
deavouring, but in vain.
// shall not when we die. If other portions be not
taken from ns, we must from them ; but '* I am per-
suaded that neither death, nor life, nor angels, nor
principalities, nor powers, nor things present, nor
things to come, nor height, nor depth, nor any other
creature, shall be able to separate us from the love
of God, which is in Christ Jesus our Lord."
Tt shall not to eternity. It is a lasting, everlasting
portion. " God is my portion for ever," Ps. Ixxiii.
2G. — for ever — a sweet word.
II. We notice the inferences to be drawn from
hence, and the improvement we are to make of it.
1. Then it follows that Christ is a rich Christ, who
hath wherewithal to portion such abundance of
people, as in all ages and generations have been
portioned by him. The apostle calls it the unsearch-
able riches of Christ, Eph. iii. 8. He is a bottomless
mine of merit and spirit ; a boundless ocean of
righteousness and strength ; a full fountain of grace
and comfort In him are hid all the treasures of
ivisdom and knowledge. That may be said of him
that can be said of no other, he hath a store that can
never be emptied. O how should this endear him
to us! how shoald it draw out oar thoughts and
meditations into holy adonngs of him ! as Cant. v.
9, 10.
2. Then all that are true believers are really and
truly rich people. I do not mean rich in the world ;
they are many of them far from that, poor day-la-
bourers, poor servants in poor families ; but I mean,
rich towards God, rich in his account and esteem,
Luke xii. 21. Jam. ii. 5. We read in Luke xvi. of
a poor beggar called Lazarus, a godly man. And
was he indeed poor that, when he died, was carried
into Abraham's bosom ? Would you choose his con-
dition, or the rich man's ? We are bid, Ps. xlviii.
to walk about Zion. So walk about a believer's
portion — count his bags, his coffers, his fields ; tbe
grace he hath, the peace, the hope he hath ; and then
tell me, if he be not a rich man. Job was once the
richest man in the world, but on a sudden all was
gone. — No, his grace remained with him, his pa-
tience, his faith, his hope.
3. Then how much doth it concern us all to make
this portion ours.
May we do so ? We certainly may, each of us.
But how ? By a sincere, hearty, deliberate choice
of it. Choose it, and thou shalt have it. Thus Mary
did, Luke x. 42. " Mary hath chosen the good part''
Now choosing one thing implies refusing another.
We must refuse every thing else that you can
name, and say of it, this is no portion for mc.
As, the pleasures of sin are not ; a merry, jovial,
sensual, flesh-pleasing life, is not ; merry company
is not ; wine and music are not ; strong drink is not ;
rioting and drunkenness, chambering and wanton-
ness, are not. Away with these then, they are no por-
tion for thy soul.
And, the riches and honours of the world are not;
gold and silver are not ; houses and lands are not ;
mammon is not ; preferment is not : therefore covet
them not, sit loose to them, live above them.
Further, our own merit and righteousness is not.
It is a garment too narrow to cover us, a bed too
short to stretch ourselves on ; therefore we must
deny it, not trust to it, not rely on it
What then must we take to ?
To Christ, and to him only; choose him: that is,
we must cordially accept of him upon the terms on
which he is offered ; come to him, roll ourselves upon
him, assent and consent to his laws and government,
saying, None but Christ, none but Christ. None but
Christ, to justify, sanctify, rule, save me. None but
Christ, to be my Prophet, my Priest, my King. It is
a sign God has chosen us for his portion, when we
have chosen him, Deut xxxii. 9. Zech. ii. 12. Thus
Moses, Heb. xi. 24 — 26. Here was, first refusing,
then choosing ; he weighed both in impartial scales,
and upon mature deliberation took to that which he
believed best Something of that kind must be done
in like manner by each of us. Though we have not
such great things to refuse as he had, yet if we refuse
40
APPENDIX.
what we have, and choose Christ, he becomes onr
portion. Now is this done ? have we thus refused,
have we thus chosen ? If we have, blessed and happy
are we ! If not, do it quickly, do it this day, do it
now. Let thy soul say, Lord Jesus thou art, and
shalt be, my portion ; let others choose as they list,
my sister Martha as she pleases, to be cumbered with
much serving^, this is my choice. Tell God so, as
David, ** Thou art my portion, O Lord,^' Ps. cxix.
57. John xxi. 15.
There are four sorts of persons, who should espe-
cially hearken to this motion.
(1.) Those that are young. The days of your youth
are the days of your choice, your choosing days.
Now choose Christ, Eccl. xii. 1.
(2.) Those that are poor, and low in the world. Thy
father perhaps left thee but a small portion, it may
be, ten or twenty pounds ; it may be, fifty or a hun-
dred pounds ; aye, but thy heavenly Father hath
provided a rich portion for thee. He hath given
his Son to be thy portion, and wilt thou say, I am
well as I am, I will have none of him ? The less we
have on earth the more need there is to make heaven
sure ; lest we should be doubly poor, poor here, and
for ever miserable.
(3.) Those that are convinced, whose eyes are in
some measure opened, whose hearts God hath touch-
ed. You are specially concerned, for if you fail of
Christ for your portion, when almost persuaded^ not
far from the kingdom, how sad will it be! to go to
hell by heaven's gates, like the foolish virgins !
Therefore choose, choose, I beseech you.
(4.) Those that have children. Gen. xvii. 7. I will
be a God unto thee, and to thy seed — by entail — upon
the same terms.
5. Then if Christ be our portion, and we can
make out our title upon good grounds, and that we
have thus chosen, then it is our duty to hope in him ;
as here, '* Therefore will I hope in him," rely upon
him, trust to him. People are used to do so in that
which is their portion. I have a hundred pounds, says
one, to live upon ; another, I have two hundred ; if
the worst come to the worst that will maintain me.
Is Christ thy portion ? Nay, but is he so indeed ?
Thou hast then enough to live upon. If he be thy
portion, he may well be thy hope, thy refuge.
A refuge— i4* to the things of this life. Thou art
well provided for, thou shalt want no good thing, Ps.
xxxiv. 10; cxlii. 5. If all thy creature-comforts
should fail, thou mayest rejoice in thy portion, which
fails not, Hab. iii. 17, 18. As David, when all was
gone, ** he encouraged himself in the Lord his God,"
1 Sam. XXX. 6. — though flesh and heart fail. Suppose
a traveller robbed, all about him taken away, yet if
he has more at home, if his portion be safe — if his
cisterns be drawn dry, yet if the fountain is flowing —
he can rejoice. So should Christians rejoice in their
portion.
A refuge — As to our everlasting amdition, 1 Cor.
XV. 19. Wo have hope in this life, bat not in this life
only. When we die all our other portions leave as,
Ps. xlix. 17. and if we have no Christ to take to, how
sad will it be ! But if he he thine, fear not, thoa
mayst rejoice in hope of the glory of God. " Whj
art thou, being the king's son, lean from day to day T
2 Sam. xiii. 4.
6. Then we should carry it as those whose sonJs
can say the Lord Christ is their portion.
In all holy obedience before him, Ps. cxix. 57.
fearing to offend him, caring to please bim. For
though it be not possible to lose the portion, it is
possible to lose the comfort of it.
In a holy contempt of all other things in compari-
son with him. How high do some women carry it
that know they have a great portion — ^they spend ac-
cordingly. So should we, — ^this is worthy. Col. i. 10.
Remember, thou art a King's son. And we should
carry it in holy joy, and cheerfulness of spirit, Phil,
iv. 4.
SERMON XIV.
CHRIST IS OUR PROPITIATION.
1 John iv. 10.
And sent his Son to be the propitiation for our situ,
John, the beloved disciple, breathes nothing so
much as love throughout this epistle. He gives us
here a superlative instance of love — not oors to God,
but God's to us, in sending his Son to be the propiti-
ation for our sins.
DocT. That Jesus Christ, the Son of God, is sent
of God, to be the propitiation for oar sins.
Show, I. The meaning of this.
II. What kind of propitiation Christ is.
III. What we learn from it.
I. Explain the meaning of this.
Propitiation is a hard word, but few understand
it. It is used but thrice in all the New Testament,—
here, I John ii. 2. and Rom. iii. 25. The latter word
is used, Heb. ix. 5. and there translated the merry-
seat, — " And over it the cherubims of glory shadow-
ing the mercy-seat," — ^tfae propitiation.
1. In that sense it is true, Jesus Christ is our
mercy-seat.
Now the mercy-seat was a broad plate of pure
gold laid upon the ark, in which were the two tables
of the law, for a covering to it, just as long and as
broad every way as the ark was; haying above it the
two cherubims with their wings stretched oot, be-
tween which was the Shechinah, or the manifestatioQ
of the presence and glory of God, who is said tu
dwell between the cherubims. See Exod. xxt. 17.
WHAT CHRIST IS MADE TO BELIEVERS.
41
^. Now this mercy-seat was a type of Christ, he is
our mercy-seat.
As that was of pure gold, so he is pure and per«
feet and without sp(9t.
As that was just as long and as broad as the ark
or coffer in which the law was, so Jesus Christ, by
the obedience of his life, did fully answer to all the
commands of the moral law, without failing or of-
fending in the least tittle ; just as long and as broad ;
and by the obedience of his death did fully perform
all that was required by the mediatorial law laid on
him by the Father.
As that covered the ark, and so was between the
pure eye of God, dwelling between the cherubims, and
the holy law put into the ark, so Jesus Christ comes
between us, as sinners and transgressors of the law,
and the wrath and vengeance of God due to us. It
is therefore called the mercy-seat, because it is the
blessed medium or mean of divine mercy towards
us, Heb. viii. 12. The same word implying, it is
through Christ alone as our mercy-seat.
'2. It hath another signification — propitiation ;
which is as much as propitiatory sacrifice. Sacri-
fices among the Jews, by God's appointment, were of
several sorts, with reference to the design and end
of offering them. They were especially of four sorts :
Some were merely to honour God: those were
called burnt-offerings, because the whole beast was
burnt.
Others were, when something was wanting to ob-
tain it : those were peace-offerings, peace including
every good thing.
Others were, when some mercy had been obtained,
to give thanks for it; called thank-offerings, Ps.
cxvi. 17.
Others were, to make atonement for sin, called
sin-offerings and trespass-offerings, a bullock, or a
sheep, or a goat, or the like, duly offered, was a
means to make reconciliation for the sin of the
offerer. Not that divine justice could be thereby
satisfied, but the divine will and pleasure was there-
by performed, and it sanctified to the purifying of the
fleshy Heb. ix. 13. that is, continued to the offerer his
right and title to all the privileges of the earthly
Canaan, which by his sin he had forfeited. Now
our sin-offering, trespass-offering, propitiatory sa-
crifice, is Jesus Christ : these all pointed at him ;
they were the shadows, he is the substance, 1 Cor.
7. 2 Cor. V. 21.
II. What kind of propitiation, or propitiatory sa-
crifice, or sin offering, is Christ?
1 . Jesus Christ is a propitiation appointed of God.
He did not put himself upon it, but was called to it
He that knew best what would please him, did him-
self set him forth, Rom. iii. 25. This is a great sup-
port to faith in our addresses for peace and pardon,
Ps. Ixxxix. 19. He is the same that brought the
ram to Abraham.
2. He is a propitiation accepted of God, Eph. t. 2.
Therefore acceptable to him, because appointed by
him.
But how do we know that he was accepted ?
There were ways formerly of testifying acceptance
by sig^s, as by fire coming down from heaven and
kindling the sacrifice. Lev. ix. 34. 1 Kings xviii. 38.
But this was done by two extraordinary ways :
The one, by a voice from heaven, expressly affirm-
ing it. Matt iii. 17 ; xvii. 5.
The other, by raising him from the dead. No
other sacrifice ever was so ; no beast, Rom. iv. 25.
3. He is a spotless propitiation. The beast that
made atonement must be so ; without defect, ex-
cess, blemish ; else no acceptance, Lev. xxii. 20.
Now such was he ; conceived, bom, lived, died,
without sin, 1 Pet i. 19. Heb. ix. 14.
4. He is a slain propitiation. Without blood there
was no remission, and it must be life-blood. The
beast must die, else it could not be a propitiatory
sacrifice. Now Christ died to make atonement,
Rom. ▼. 10 ; iii. 25. — in his blood. The death he
died was a bloody death, most bloody.
5. He is a voluntary propitiation, a free-will offer-
ing. Such the beasts offered in sacrifice were not,
they would have lived if they might ; therefore bound
with cords, Ps. cxviii. 27. Howbeit, the offerer was
to be willing. Lev. i. 3. But here, the same was
both the offerer and the offering; and both willing,
John X. 18. Eph. t. 25. Ps. xl. 7, 8. With the
same severity wherewith he checked the devil, per-
suading him to worship him. Matt. iv. 10. — he
checked Peter, dissuading him from sufferings. Matt,
xvi. 23. See Luke ix. 51 : xii. 50.
Why then did he pray — " O my Father, if it be
possible, let this cup pass from me?" Matt. xxvi. 39.
To show that he had the sinless infirmities of hu-
man nature, one whereof is, to fear dying : which, if
he had been without, his yielding to it would not
have been so strange. A shame to us to be so hack-
ward in our duty to him.
6- He is a universal propitiation.
The only one — instead of all other sacrifices,
though but once offered. The legal offerings were
repeated often — yearly, nay daily, twice every day ;
an evidence of their insufficiency. But Jesus Christ
once only, and that once enough, Heb. ix. 25 — ^28 ;
X. 11, 12. If a plaistcr will cure a sore at once lay-
ing on, what need is there of a fresh one. This
condemns the popish mass, which themselves own
must he repeated often.
It is of universal extent — to all that will accept
of it. and close with it : '* not for ours only,*' that
are Jews, his countrymen and kinsmen accord-
ing to the flesh ; but to the Gentiles also, all the
world over, John iii. 15. the world, consisting of Jew
and Gentile, Isa. xlix. 6. 1 John ii. 2. This is good
news for us sinners of the Gentiles ; if we sin, we
43
APPENDIX.
have an advocate, we have a propitiation ; a sacri-
fice offered /or us.
It is of uniyersal extent likewise — to all sins, even
presamptaous sins not excepted.
7. He is a complete propitiation. To a complete
propitiation three things were required: a priest —
an altar — and an offering.
If either of these were wanting there was no
atonement. Now all these three met here in Christ.
The offering was his human body and soul, that
is, himself as a man, Eph. v. 2. — His body, Heb. x.
5, 10. His soul, Isa. liii. 10. The same nature
that sinned suffered.
The altar which sanctified the gift was not the
cross, (what could the wood of the cross do towards
that,) but the divine nature ; the Godhead ; the
eternal Spirit, Heb. ix. 14. That was it that bore
him up under his sufferings, as the altar did the
sacrifice ; and that gave worth and value to them,
to make them a price sufficient. Acts xx. 28.
The priest was himself the offering, as God-man.
See the definition of a priest, Heb. v. I. *' Forever}'
high priest taken from among men is ordained for
men in things pertaining to God, that he may offer
both gifts and sacrifices for sins."
Taken from among men. So was he.
Ordained, So was he, anointed, sealed— not with-
out an oath, as Aaron, but with an oath, Ps. ex. 4.
For man. So was he ; not for angels.
In things pertaining to God^ to offer
Gifts, first-fruits, thank-offerings. So he, now in
heaven, presents our prayers, praises, alms.
Sacrifices for sins. So he, %U pi'ius — €U before, him-
self upon the cross.
8. He is a continual propitiation ; not continually
to be offered, but of continual virtue and efficacy.
We read often of the continual burnt-offering. The
atonement made upon the cross reaches us now as
fully as if he had died but yesterday. The last sin-
ner that shall live to be reconciled and saved by
him, shall certainly find the truth of this. That bur-
then of the 136th Psalm, concerning God's mercy,
may bo sung also concerning Christ's merit, — it en-
duresfor ever. There is a fountain of it, Zech. xiii.
1. We come,
III. To the application of this.
Show,l. What need there was of this propitiation,
or propitiatory sacrifice. Might not God have spared
his Son, and the Son have spared him? Wherefore
was this waste? allusion to Mark xiv. 4.
It was no waste, the work of our redemption and
salvation could not otherwise have been brought to
pass, for ought we know. — To those that slight it,
it is indeed waste.
We have sinned ; have we not ? by omission —
by commission^in thought, word, and deed.
Where is the man, the woman, the child, that can
say, I have no sin, am under no guilt.
If we have sinned God is anipry with us. h
cannot be otherwise. All sin is a provocation u
the pure eyes of his glory ; it grieves him ; it vexs
him ; his holy nature is against it ; so also is his
righteous law, which forbids it, which threatens it,
let the sinner be who he will, 2 Sam. xi. 27.
If God be angry, some coarse must be taken to
appease and pacify him, it will not wear off of itself.
There must be some propitiation, something to make
atonement Now what should that be, Ps. xl. 6. Mic
vi. 6, 7. This man bid fair, but it would not do. No-
thing of our own, prayers, tears, alms, penaoces.
pilgrimages, nothing of any one's else for as, will do.
Ps. xlix. 7, 8. No, no; he is the propitiation, ke,
and none but he.
Show, 2. What is to be done by as» that he may
be our propitiation. I beseech you, hearken to this,
for it is the main matter. Take away propitiatm
if you take away our — as to any comfort we can hai? i
in It.
In general, we must do it in like manner as tk
guilty Israelite was to do, when be brought liij|
bullock or his lamb to make atonement for what ke \
had done.
Now what was that ?
(I.) He was to lay his hand upon the head of tk
beast. Lev. i. 4. So must we lay a haod of fattii
upon Christ, making a believing application of hh
merit and righteousness, each of us, to oarselves— to
our own soul, and to our own sin ; — who loved me,
and gave himself for me ; a propitiation for my sins.
Without this there is no atonement.
(2.) He was to confess his sin, and to tell why lif
brought his offering, Lev. v. 5. acknowledging if |
he had his desert he himself should die, and not tbe
bullock. So must we — as David, Ps. li. 4. as Job, |
ch. xxxiii. 27. 22. as the prodigal, agg^raTating bis I
fault against himself, Luke xv. with grief of heart I
and shame of face, and this with tbe hand oi I
Christ's head, Zech. xii. 10. Now how have «e !
done this ? do we use to do it daily, in ordinaij, ii i
extraordinary ?
(3.) He was to comfort himself, and to go avaj
rejoicing in the atonement made, and to sis do
more : so must we, Ps. Ixxxv. 8. This is called rv-
ceiving the atonement, Rom. v. 11.
Show, 3. What is like to become of as if this be
not done, and if Christ be not our propitiation. We
must each of us ourselves be made a sacrifice. It is
usual in Scripture to set forth the judgments of God
upon the wicked under this notion, Isa. xxxiv. 6.
Jer. xlvi. 10. Ezek. xxxix. 17, 18. Hence God is
styled a consuming fire, Heb. xii. 29. We are de-
scribed as stubble. Now what work is there like to
be, when fire and stubble meet, Isa. xxvii. 4.
Two things Christ suffered in being made a
sacrifice : j
Pain extraordinary, in body — ^in sotil.
WHAT CHRIST IS MADE TO BELIEVERS.
43
Siame extraordinary, in beings cracified without
the gate,naked,between two thieves, scoffed at — ^Now
pain and shame in extremity, and eternal, is hell ;
and that is the portion of those that mast be their
own sacrifice, Ps. ix. 17.
Pain in soul, from the gnawings of a guilty con-
science, the worm that never dies, — Son, remember.
In body, to be cast into a lake of brimstone and firq,
into utter darkness, tormented, not a drop of water,
Luke xvi.
Shame without; with wicked company — in the
place of souls — God, saints, devils laughing ; and
all this eternal, Dan. xii. 2. Hear this, and fear,
2 Cor. V. 10, 11. Yon that are delivered from all
this, see the mercy of your deliverance by Christ
your propitiation.
Show, 4. What must they do whose propitiatory
sacrifice Christ is ?
( 1 . ) They must sacrifice themselves, soul and body,
to him for a thank-offering, Rom. xii. 1, 2. Ps. li.
17.
(2.) They must sacrifice their sins absolutely and
entirely, for a burnt-offering, a whole burnt-offering,
Luke xix. 27. They must be crucified as he was,
Gal. V. 24. Crucifixion is a slow but sure death.
(3.) They must sacrifice their all, freely and cheer-
fully, for him, if thereunto called, — estate, name,
liberty, life. As Abraham his Isaac, Gen. xxii.
Rom. viii. 36. Compare this with Rev. vi. 9. Now
how do we like this ?
SERMON XV.
CHRIST IS OUR FREEDOM.
John viii. 36.
If the Son therefore make you free, ye shall be free
indeed.
This Son here is, for certain, our Lord Jesus Christ ;
it can be no other ; the Son of God, the Son of man,
so as never any one was besides him.
That which is said here concerning him — the Son
— or rather, which he says concerning himself, is,
I. That he hath a way of making people free,
making himself over to them to be their freedom ;
If the Son make you free — this is implied.
II. That the freedom that he gives is extraordi-
nary freedom ; those that are made free by him are
free indeed, no other freedom is like it, none to be
compared with it; ye shall be — this is expressed. The
explaining and proving of these two together with
the application, will be the work of this day.
I. Christ haih a way of making people free— he is
their freedom.
Freedom supposes bondage. The people to whom
this was spoken, could readily enough reply to him.
We were never in bondage to any man, v. 33. It was
not true that they said, understand them in what
sense you will. — Bondage is two-fold :
Cot^oral, which is the bondage of the outward
man ; and.
Spiritual, which is the bondage of the soul.
As to the former; their fathers had been oft in
sore bondage. Were they not so in Egypt to Pha-
raoh ; to the Philistines, and Ammonites, and Moa-
bites, in the time of the Judges ? So for seventy
years together in Babylon to Nebuchadnezzar ; nay
were not they themselves at this very time in bond-
age to the Romans ? But as to the latter, which is
spiritual bondage, concerning which our Lord
speaks ; they had never been otherwise than under
that, V. 34. So that it was plainly the pride of their
hearts; they were loth. to own their condition. So
are others besides them. Rev. iii. 17. But whether
we will own it or not, it is certain there is a spiritual
bondage, which we are all under by nature, and from
that bondage it is that Jesus Christ makes free.
We were born in bondage. Paul could say, in a
civil sense, I was born free* ; and so many of us say,
but in a spiritual sense we cannot, for we were bom
captives, prisoners, slaves. O that God would make
us this day sensible of the misery of such a condition,
that if we be yet in it, we may make haste out of it ;
and, behold, here is one who will help you out. If
we be out of it, and are already made free, we may
see what cause we have to be thankful all the days
of our lives.
Have we not since sold ourselves to work wicked-
ness, sold to &tf bondmen, 2 Pet. ii. 19.— overcome.
Three things are the cause of this bondage :
1. The guilt of sin. By that we are bound over
to divine justice in a bond, the penalty whereof is
eternal burning. Sinner, thou dost little think of
this, but certainly it is so. Thy sins are thy debts,
and they are bond debts, and the bond will be sued
shortly ; and there will be an arrest, and thou wilt bo
cast into prison, if some course be not taken to pre-
vent it, Luke xii. 58, 59. Now from this we are
made free by the Son's dying for us upon the cross,
whereby he paid the debt, and fully satisfied God's
justice ; and had his acquittance, when he rose again
from the dead, Rom. iv. 25.
2. The corrupt nature, called the sin that dwells
in us ; the flesh, the old man. By this we are so fet-
tered and chained to divers lusts and pleasures, that
we are perfect slaves : the drunkard is a slave to his
lust of drinking ; the wanton to his wantonness ; the
covetous man to money. One owned he was a slave
to tobacco ; another said, when he began to love it,
meaning, to be a slave to it, he left it And as to that
that is good, there is no desire towards it; but quite
the contrary ; there is enmity and averseness. Just
44
APPENDIX.
as it was with the poor woman, Luke xiii. 11, 16. she
coald not lift up herself. When Satan hath bound
the soal it is crippled. Now from this we are made
free by the Spirit of Jesus Christ, as a sanctifier, re-
newing us in the whole man ; breaking the power
of indwelling sin, planting a contrary principle,
Rom. vi. 14—19, 22.
3. The fear of death. Fear generates bondage,
which bondage is more or less according as the thing
feared is, and according as the fear prevails, in the
measure and degree of it. Now we are all by nature
subject to this bondage, through fear. Though it
does not appear alike in all, there are few but one
time or other have their qualms upon every appre-
hension of danger ; though not every one to such an
excess as Belshazzar, whose knees knocked each
other, or as Herod, who feared lest John was risen
from the dead.
From this we are set free by the same Spirit as a
comforter, abating this slavish fear, and working
holy boldness and confidence ; so that now the man
can cheerfully look death in the face; can look God
himself in the face, knowing be is a reconciled Fa-
ther, Rom. viii. 15, 16. The death of Christ pur-
chased this, Heb. ii. 14.' and the Spirit of Christ
applies it to the soul. Let him be afraid to die that
is afraid to go to heaven. But,
II. What kind of freedom is it? In general,
1. A freedom indeed, that is, real freedom, sub-
stantially free. It is no fancied thing, no dream.
Many a man that ruffles in the world, and is the
world's freeman, doth but seem free ; really he is
a slave, under the power of sin and the devil. But
if the Son have made thee free, thou art free indeed —
free from the guilt of all thy sins past, from the be-
ginning of the world to this day ; free from the power
and dominion of sin, for time to come. It may tyran-
nize over thee, but it no longer reigns in thee, of
choice and with consent; — free from slavish fear,
causing bondage.
2. It is inward freedom. The soul is made free,
the mind and conscience. Now the soul is the man,
the better, the more noble part. If it be well with
that, all is we ll.<— Though thy outward condition
be low and mean, perhaps a poor servant, the
drudge in the family, an apprentice to some hard
master, working hard, and faring hard ; no matter,
if the Son have made thee free, thou art free to God,
the Lord's freeman, 1 Cor. vii. 22.
3. It is costly freedom ; it cost him dear that ob-
tained it for us ; namely, the Son.
There are two ways of obtaining freedom for cap-
tives.
The one by force ; fighting to procure it.
The other by price ; paying a sum of money for
ransom.
Both these ways the Son obtained our freedom
for us.
He paid a price for it to the Father, bougbt 'i
out, even the price of his own most precious blood.
1 Cor. vi. 20. 1 Pet. i. 19. Less would not ser^c
either that or nothing.
He fought it out with the devil, and death, and tk
grave, and by strength of hand rescued us. It is
true, himself was taken prisoner, but they coaU
hold him but awhile. Acts ii. 24. Thus be is ma^
redemption, 1 Cor. i. 30.
4. It is comfortable freedom. Comfortable to us,
that enjoy the benefit of it. It is attended vi'ii
many exceeding great and precious privileges, wbic&
should each of them be so many arguments with ci.
if we are not free, to desire and seek it ; if we are.
to rejoice in it and be thankful for it Those that ar<>
free of corporations enjoy many immanities a&3
franchises, which strangers are unconcerned in, for
the having of which, they serve seven years. Bs:
what are those to believers' franchises ? what ts
those that belong to God's freemen ? And, which u
more, they may be thine immediately, this vcn
day, without seven years* service to obtain tfaeo.
Allusion to 1 Sam. xvii. 25.
What are the privileges of the Lord's freemen !
In general they are of two sorts :
Those we have hy the way, now, in possession.
1. There are sundry evil things that we are free
from :
(1.) The guilt of sin ; which is taken away by tk
pardoning mercy of God in the blood of Christ
Even this, where it is denominated a man, a blessed
man, Ps. xxxii. 1, 2.
(2.) The domineering power of sin; so that it is k>
more on the throne in us, Rom. vi. 14. Though it
remain, it doth not reign. It is as the Canaanltei
were in Canaan, after the Israelites had conquered
it ; they were under tribute.
But some one may say, I find the power of sis
great in me.
But art thou a willing servant to it, as formeri; !
dost thou yield thy members? I hope not so« yoa
reply ; I can truly say, the evil I would not that!
do, and though with my flesh I serve the law of sio.
yet with my spirit the law of Christ. Then be of
good comfort — the freedom is gradual.
(3.) The irritating power of the law ; — this is said
to be the strength of sin, as water to lime, 1 Cor. xi.
56. Sin takes occasion by the commandment, Rom.
vii. 8. If such and such things were not forbidden,
we should have no mind to them ; but now, when en-
joying this freedom, it is otherwise. There is tbeo
in the heart a dear love to the law of God ; the will
consents to it, rejoices in it
(4.) The unscriptural commands, injunctions, and
impositions of men in religious matters, wherein we
have to do immediately with God. Not their cWi\
commands in civil things. We say not so, Rosl \
xiii. 1. Tit. iii. 1. Nor the scriptural commands in
WHAT CHRIST IS MADE TO BELIEVERS.
45
Lcred tbing^s, as when they command days of public
istin^ or thanks^^ing^ when there is occasion, be-
Luse for this there is warrant in the word of God.
be king of Nineveh proclaimed a fast, and the good
LDg^s of Judah. But their unscriptural commands
I the things of God, when they lay a necessity upon
lose things wherein the gospel calls to liberty : in
ich a case we are bid to stand fast in the liberty
herci^ith Christ has made us free," Gal. y. I. Cor.
li. 23. Herein the Pharisees were faulty; and see
hat the Master says, Matt, xxiii. 9, 10.
(5.) The evil of afllictions : not from afflictions
lemselves ; the best men have oftentimes a larger
lare of those than others ; but from the evil of them,
*s. xci. 10. The evil of an affliction is the wrath
f God in it. As much as there is of that in it, so
luch there is of real evil. Now, by the Son we are
reed from that wrath ; his blood hath pacified it
'hat which afflicts is love, for our good, Rev. iii. 19.
Icb. xii. 6—8.
(6.) The sting of death and the grave. Not from
icalh itself, nor the grave itself, but from the ttinff
f it. What that is, we read, 1 Cor. xv. 66. Now
in is done away, therefore death is unstung; it
nay hiss and frighten, but it cannot hurt.
2. There are sundry good things that we are free
o.
(1.) We have freedom of access to the throne of
^race ; we may come thither as oft as we will, and
itay there as long as we will. The oftener we come,
ind the longer we stay, the more welcome we are,
Eleb. iv. 16. Liberty of speech, free to speak our whole
nind. It is through the Son, Heb. iv. 16. We would
iccount this a privilege were it to the presence of
in earthly prince or potentate. One said he would
desire no more towards the making of him rich, than
in interview for one hour in a day with his king.
(2.) We are free to all the promises in the whole
Bible. Take which thou wilt, if Christ be thine, thou
liast an interest in it, a right to it, and mayst com-
fortably plead it, as if named in it. This is clear
Trom Heb. xiii. 6. a promise made to Joshua upon a
particular occasion, yet we may say the tame.
(3.) We are free to the lawful and comfortable
Dse of every good creature of God. This is certainly
one thing wherein the Son hath made us free. For
instance, in our good, 1 Tim. iv. 3 — 5. Some have
thought, and taught, and themselves practised, other-
wise ; but it is a mistake. They may as well revive
and establish the whole law of Moses in those mat-
ters. The reason ceases, it is not such blood now
that atones. It is true, in Acts xv. there was a tem-
porary appointment with reference to their present
circumstances, but it was but temporary, and those
ceasing, the injunction ceased, Titus i. 16. We do
not live now among Jews, likely to be oflTended.
Those we are to have at home hereafter in the other
world.
No condemnation, Rom. viii. 1. No wrath to
come, 1 Thess. i. 10. No Depart ye cursed. But a
crown and kingdom that fadeth not away. All the
Lord's freemen are heirs, heirs of God and joint-heirs
with Christ, Rom. viii. 17. We are free to heaven
now, every day, in our daily addresses, and we shall
be free to the mansions there when we go hence,
John xiv. 2, 3.
Uses. Hence we learn,
1. What a difference there is between one man
and another, according as they are, or are not, in
Jesus Christ.
Those that are in Christ Jesus are the Lord's free-
men. The Son hath made them free, and they are
blessed and happy ; they are more excellent ih^n their
neighbours, upon all these accounts. Acts xvii. 11.
Those that are not in Christ Jesus are the devil's
bondmen ; rowing in his galley ; tugging at his oar ;
doing his drudgery, Luke xv. 16. 2 Tim. ii. 26. hav-
ing first overcome them, 2 Pet. ii. 19. Amongst
men, what a difference there is between a servant
and a master, an apprentice and a freeman : With a
great sum, saith the captive, purchased I this free-
dom. Acts xxii. 28.
2. How much it concerns each of us to examine,
as to ourselves, which of the two am I ? Hath the Son
made me free ? It may be known, and it were good
for us to know.
Those that the Son hath made free, cannot but be
sensible of a great change from what was to what is.
Were the Israelites, think you, sensible when they
were out of Egypt, and afterwards, when out of Baby-
lon ? Those poor men that have been at Algiers in
slavery to the Turks, and are comehome again, some
by flight, some by exchange, some by ransom, (they
come often to your doors,) ask them. Are they sensible
of a change ? they will tell you. Aye. Canst thou say,
I was darkness, dead, blind, captive; but now, I enjoy
the light, I am alive, I see, I am free ?
They are endued with a free spirit. There is cer-
tainly such a spirit, and it is one of the excellent
spirits, Ps. 11. 12. free to every good work, ready,
willing, forward, Ps. cxxii. 1; xxvii. 8; cxix.
108. Not perfectly or universally so, but then it is
free.
3. What is to be done that we may be made free ?
There is no way but one, and that is, to apply our-
selves to the blessed Jesus, the Son here spoken of.
Tell him thy sense of present bondage, thy desire
to be made free, and thy consent to the gospel
terms ; tell him that thou art weary of sin's service,
and art willing to be his servant, or rather freeman.
Know for thy encouragement, he is sent on purpose.
Isa. Ixi. 1. Compare Luke iv. 18. The gospel pro-
clamation is like that of Cyrus, Ezra i. 1, 6. Could
I assure all apprentices, servants, suppose all pri-
soners, galley-slaves, of freedom, how welcome would
be the tidings !
46
APPENDIX.
4. WLat must they do that are made free ?
They mast own their deliverance and their de-
liverer with all thankfulness. The bells ring when
the time of servitude is out, Ps. xvi. 16. Sing the
song of Moses, Exod. xv. I. Compare Rev. xv. 3.
They must stand fast in their liberty, and press to
be made more free.
They must promote and further the freedom of
others. Tell them the difference you have found.
SERMON XVI.
CHRIST IS OUR FOUNTAIN.
Zechariah xiii. 1.
In that^ day there shall he a fountain opened to the
house of David, and to the inhabitants of Jerusalem,
for sin and for uncleanness»
This fountain is the Lord Jesus Christ, concern-
ing whom it is here promised, that he should be an
open fountain, implying, till then he had been a
fountain shut up, a fountain sealed. And so he
was.
Now, 1. We are told here concerning the time
when it should be— tn that day ; that is, in the gospel
day, the famous day of the New Testament, when
God was manifested in the flesh, taking our nature
upon him, and becoming incarnate. Then this foun-
tain began to be opened. It was opened more and
more after his resurrection, when the apostles went
forth and preached the gospel to all the world.
What was the tidings they brought ? Behold, a foun-
tain opened ; behold, a Redeemer, a Saviour ; as the
angel told at first, Luke ii. 10.
2. Concerning the persons for whose use this
fountain shall be opened, — it is said, the house of
David and the inhabitants of Jerusalem. Those were,
first the nation and people of the Jews; to them
first, God having raised up his Son Jesus, sent him
to bless *' them, in turning away every one from
his iniquities,'' Acts iii. 26. In all places where
they came, they began with them, Acts xvii. 1, 2.
But upon their refusal, they turned and opened it
to the Gentiles, Acts xviii. 6, 6. And it was well for
us that it was so — The house of David and the inha-
bitants of Jerusalem now, are the Christian church,
scattered far and wide, here and there, upon the face
of the whole earth. Among them it is that this
fountain is open, not elsewhere : The rest of the
world knows nothing of it.
3. Concerning the intent and design of opening
it, and that is.ybr sin and for uncleanness. That is
a brave fountain indeed, that will wash from sin,
and from uncleanness — that is,
From sin, which is uncleannciis, pailatiDg and de-
filing the soul, as dust or mire doth the body. Am.
From all sin, and particularly from that sis,
which we commonly call the sin of ancleanDe».
Seventh-commandment sins of all sorts. There j
cleansing to be had even for them. And where ? At
this fountain ; namely, with our Lord Jesus Christ,
who is made unto us of God, amongst other thisp.
ourfountain.
DocT. That the Lord Jesus Christ is our fooe-
tain.
Show, I. Wherein.
II. What kind of fountain.
III. The application.
I. Wherein is Christ a fountain ?
When it is said Christ is oar fountain, it hoids
forth two things :
1. Fulness. A fountain is not like a cistern : t
cistern may be full, but the fulness of it maj U
emptied ; so may the fulness of a fountain too, bet
then a fountain, or a spring, fills itself an^in imiBe-
diately. So doth not a cistern. A cistern may \x
full, but it doth not rise up and run over, as a fooi-
tain doth, and that continually. For this rcasoG
the corrupt nature in us is compared to a fonntm
Jer. vi. 7. — bubbling up in vain thoughts, inordifitif
desires, corrupt affections. Now in Jesus Chiis)
there is a fulness, and it is a fountaio-falMss.
Col. i. \9.fulness^-^aU fulness, and all fatness tArclf-
ifi^, and by the good pleasure of the Father^
What is he full of?
The two things that our poor souls have most ncd
of, towards the making of us happy.
Merit and righteousness for justification ; and
Spirit and grace for sanctification.
He hath merit enough ; his merit is of infisH;
value, suflBicient to take away all sin, Heb. vil 2&
— able to save. And
He hath Spirit enough, to sanctify us tbroughoQl
to break the power of every lust, to strengthen U5 19
every good word and work.
He is such a fountain as can open in us a foao-
tain, springing up unto eternal life, John iv. 11
John i. 16.
2. Uses — fulness.
A fountain is of great use. What striving was
there in Abraham's time, and Isaac's time, and
Jacob's time, about wells of water. Gen. xxi. and xxvi.
When Achsah was to ask a boon of her father Caleb.
Crive me, said she, springs of water ^ Jndg. i. 15w Wert
we to ask but one thing of our heavenly Father, tbere
were reason it should be. Lord, give ns a fountaia.
Why, blessed be his name, he hath given us ooe
Not only, springs of water, useful for oar outward
man, a land of springs, like Canaan, but a Christ, a
Christ for our souls.
A fountain of water is useful for three things :
(1.) For quenching of thirst. How glad is the
WHAT CHRIST IS MADE TO BELIEVERS.
47
weary traveller, or labourer, of a springy of water ;
Ihoagh it be but fair water. O, says he, it hath
saved my life. The Israelites in the wilderness,
when there was no water, what an affliction was it
to them. When they had it, it was sweet as honey
and oil, 1 Cor. x. 4.
Now this fountain is very useful for this purpose.
Is thy soul athirst ? athirst for peace, pardon, life,
salvation, for grace, strength? Here is a fountain
for thee, come and drink, Isa. Iv. 1 — buying fright-
ens ; therefore, come freely. Thou art called, John
vii. 37. Rev. xxii. 15. See the discourse of our
Lord Jesus with the woman of Samaria, John iv.
lO — 14. Alas ! the most of men know not what this
means — they are sensible of no need, and, there-
fore, of no desire, but, Ps. xlii. 1. "As t|ie hart
panteth after the water-brooks, so panteth my soul
after thee, O God."
(2.) For washing away filth. Water cleanses;
we could not tell what to do without it — ^to make
oar bodies, our clothes, comfortable. This fountain
also is cleansing. Sin defiles, leaves a blot, a stain,
upon the soul. — It is uncleanness.
The guilt of it is so : from that we are washed by
the blood of Christ, satisfying God's justice and
making atonement ; also purging the conscience —
1 John i. 7. Rev. i. 5. Heb. ix. 14.
The corrupt nature, which is the root and principle
of it, is so, Ps. xiv. 3. From this the Spirit of Christ
washes in the laver of regeneration. Tit iii. 4, 6.
1 Cor. vi. 11.
(3.) For watering the earth, and making it fruitful.
They use to have fountains for that purpose in their
gardens, to be ready in a dry season to fetch water to
refresh the plants. Herein also Christ is our foun-
tain. Did he not water us every moment, grace in
us would languish and die, Isa. xxvii. 3. See Isa.
xliv. 3, 4. Now it is the second of these especially
that this text speaks of — Jesus Christ is a cleansing
fountain ; we have need of him as such, for we are
filthy and defiled.
II. What kind of fountain is the Lord Jesus.
.As a cleansing fountain he hath these proper-
ties.
1. He is full, he hath enough wherewithal to
cleanse us; merit enough, spirit enough. Under the
law they had cleansing appointments as to ceremo-
nial pollutions, but ours is beyond theirs.
They had blood, but it was but the blood of bulls
and goats, and that in a bason only; but we have the
blood of the Son of God, not in a bason, but a foun-
tain full of it
They had water ; one particularly called the water
of purification, made of the ashes of a red heifer.
• In Flintshire.
1707.8, July 13. Went to visit at Newmarket. My wife and
daughter with me. We called at Holywell. I was much affected
to see a papist lotig in the well, praying and crosaing herself.
kept in a pot for the purpose. Numb. xix. 9. But
that availed nothing towards taking away the moral
pollution. The blood of Christ doth that. The
papists, in imitation of this, have holy water ; a mere
vanity. They had also water in a brazen laver of
vast extent, in Solomon's time, for the priests to
wash in when they drew near to worship, 1 Kings
vii. 23, 26. Compare 2 Chron. iv. 5. But what is
all that to a fountain ? In this fountain we are to wash
every day, especially when we draw near in duties of
worship ; Ps. xxvi. 6. *' I will wash mine hands in
innocency : so will I compass thine altar, O Lord,"
— that is, in Christ's blood, which makes as if inno-
cent.
2. He is a flowing fountain. It is of the nature of a
fountain to flow forth ; if it doth not flow, it is not a
fountain. There are continual issues every day from
the blessed Jesus, both for justification and sanctifi-
cation, or we were undone. This was signified by
the blood and water that came out of his side.
3. He is a holy fountain. We have a spring in
this county called byname Holy-well,* but it makes
none holy that go to it ; it is well if it defile not some
by the superstition of it ; but here is a holy well in-
deed, and holy water indeed, that makes them holy,
holy, that are washed in it. How unclean soever
before, if washed with the grace of Christ that un-
cleanness is done away. We are made partakers
of the divine nature, 2 Pet i. 4. — not in perfection
at first, but by degrees, renewed more and more till
presented without spot to God, Eph. v. 527— faultless,
Jude 24. O the rare virtue that is in this fountain ;
it makes a sinner a saint.
4. A healing fountain.
In John V. we read of a pool, called the pool of
Bethesda, which had a healing virtue. This is the
true Bethesda. Our uncleanness is like that of the
leprosy, a disease ; this cleanses, as Naaman by wash-
ing in Jordan, 2 Kings v. — as the leper in Siloam.
5. An open fountain. If it were of greater virtue
than it is, and were shut up, what the better should
we be ? No, it hath pleased the Father to lay him
open. He is not an enclosed fountain, but a common
fountain ; as a common propitiation so a common
fountain, 1 John ii. 1, 2. — As common as the light or
air.
Open and common to all persons, Jew and Gen-
tile, high and low, rich and poor, bond and free ;
whosoever will may come.
Open at all times, night or day, summer or winter,
John viii. 2. — early in the momingy John iii. 2.
Nicodemus by night, and both found entertainment
with him — Allude to Gen. xxix. 8. There is no
stone to be rolled away.
Surely they have a zeal Tor God, hut not according to knowledge.
We can scarce persuade people to pray in their warm closets.
They pray, and pray long, in the cold water, and are reproached
for it They shame us. Re9. MaUtuv Htnrfi Diary, MSS.
4a
APPENDIX.
Open and free as to terms. We say— What is
freer than a gift ? He is the gift of God, John iv.
10. the free gift, Rom. v. the unspeakable gift, 2 Cor.
ix. 16. Though thou hast no worthiness, no matter,
he is worthy. Cordial acceptance makes him ours.
He forgives freely, Isa. xliii. 25.
6. The only fountain. Besides him there is no
other, Acts iv. 12. We may think, perhaps, as Naa-
man — " Are not Abana and Pharpar, rivers of Da«
mascns, better than all the waters of Israel? may I
not wash in them and be clean ?" 2 Kings v. 12. But
no other fountain will do.
III. The application, in four particulars.
1. Here is matter for thanksgiving to God, who,
(1.) Appointed this fountain in the counsel of his
' will from all eternity, John iii. 16.
(2.) Opened it in the fulness of time, after it had
been shut for four thousand years, Gal. iv. 4.
(3.) Opened it to us ; to us of this nation, country,
neighbourhood ; of this present age and generation.
Here is matter of thanksgiving, that the gospel is
not a hidden gospel to us, that it is yet day-time
with us, that we are within hearing of the joyful
sound.
(4.) And, specially, that he hath brought us to
it, and washed us in it This is certainly the mercy
of mercies, — ** Unto him that loved us, and wash-
ed us from our sins in his own blood,'* Rev. i.
5. This is more than angels can say. When ten
lepers were cleansed, only one returned to give
thanks, Luke xvii.
2. Here is matter for conviction ; and O that I
knew what to say, and bow to order my speech, so
that it might be convincing ; but Elihu, my God is
he that must do it. Convincing! Of what? Of
your need of this fountain to wash in. — That which
is unclean doth certainly need washing ; but thou
art unclean, I mean, thy soul, thy mind, thy con-
science ; inwardly, spiritually. I am sure thou wast
so by nature ; born in guilt and filth ; like an infant
weltering in blood and pollution, Ezek. xvi. And
art thou washed ? When, and how ? And by whom,
and with what ?
I am sure, that every sin thou hast committed hath
added to that original pollution, and hath made thee
more and more filthy, Ps. cvi. 39. Matt xv. 19, 20.
Even vain thoughts, Jer. iv. 17. So is the world
also. Jam. i. 27. Nay, our best duties have their
pollutions, Isa. Ixiv. 6. But there is one particular
kind of sins, those against the seventh command-
ment, that is especially called uncleanness. And
have we been in no sort guilty of that, neither in
thought, word, nor deed ? That query of Solomon's
i j a searching one — *' Who can say, I have made my
heart clean, I am pure from my sin V* Prov. xx. 9. —
Even those that are washed have need to wash their
feet, John xiii. 10.
3. Here is matter for exhortation :
(1.) To that which is best To keep yonraeH
clean, and to keep your way clean, which most W
by taking heed thereto according to the divine wcitc,
Ps. cxix. 9. Apply to the fountain.
(2.) To that which is next best If any polloUei
happen, to make haste to your foantain, and vasl:
speedily ; I mean to the Lord Jesus, confessins. b^
wailing, believing. The sooner the better— &« ig
the case of other dirt ; allude to 2 Kings ▼. Go vash
seven times. You that have never been wiih tk
for mercy, for grace, have most need of all. F«l it
and believe there is a fountain just by thee ; allodt
to Gen. xxi. 19.
4. Here is matter for encouragement. This sve^i
promise hath relieved many a poor aoal that bati ,
been sinking.
(1.) That it is a fountain ; therefore, naeray enovsk I
merit enough. '
(2.) That it is an open fountain, not under Icri |
and key, but free and common to all ; none tv- 1
cepted, that except not themselves by onbelief.
(3.) That it is to the bouse of Israel and the is- i
habitants of Jerusalem ; that is, all the members &
the visible church.
(4.) That it is for sin indefinitely, and parties-
larly for uncleanness.
SERMON XVII.
CHRIST IS OUR WISDOM.
1 CoR. i. 90.
Bui of him are ye in Christ JesuSy who of Gad a
made unto us wisdom.
This plainly and expressly proves what I afins
concerning Jesus Christ, that he is made unto as cf
God wisdom ; not only that he is wise, naj wlsd>jc
itself, r. 24. and Prov. i. and viii. but that he is made
unto us wisdom, and that God made him so ; that i>,
God the Father, who first puts us into him. \^c
were not born in him, but we are put into him bv
renewing grace, as a graft or scion into the stock.
and then he makes him to us wisdom. — So that here
are four things asserted :
1. The original and fundamental prtvilege of all
true believers ; they are in Christ Jesus, Rom. viii. I.
2. A consequential privilege following upon thai;
thereupon he is made unto us wisdom.
3. The sole author both of the one and of ibe
other, and that is God, God the Father — of him, arr
ye in Christ Jesus.
4. The scope, end, and design of this, v. 31. ikr.
he that glorieth may glory in the Lord.
DocT. That Jesus Christ is made of God wisdos
to all true believers that are truly in faim.
WHAT CHRIST IS MADE TO BELIEVERS.
49
Show, I. How we are to understand this.
II. What practical inferences may be drawn from
it.
I. How are we to understand this?
1. Objectively, As he alone is^the object about
"Which all true wisdom is conversant. Col. ii. 3. Wis-
dom is either divine or human, the wisdom of God,
or of men.
He is the wisdom of God, as the power of God, 1
Cor. i. 24. because the divine power and the divine
wisdom were never so manifest in any thing that ever
he did as they were in Christ, that is, in the great
work of our redemption by him. All his works are
made in wisdom, Ps. civ. 24. Prov. iii. 19. The foot-
steps of it are to be seen in all the creatures, in the
several parts and members, and their proportions,
especially man, Ps. cxxxix. 14. He governs the
world in wisdom, wisely ordering all events to the
great end of his own glory, and his people's good :
when we murmur we charge God with folly. Job i.
But above all, in our redemption by Christ ; in the
contrivance of it, finding out such a way wherein
righteousness and peace are met together, mercy glo-
rified, and yet justice satisfied. In Eph. iii. 10. it is
called the manifold wisdom of God, such as angels
wonder at.
He alone is the object of all our true wisdom.
There are other things about which wisdom is con-
versant, but none like Christ, 1 Cor. ii. 2. Phil. iii.
7, 8. Our chief wisdom consists in closing with that
wise design of the Father, acquainting ourselves
with it, assenting and consenting to it, acquiescing
in it, John xvii. 3. So that if you ask, who is a
truly wise man ? I answer, he that is truly a Chris-
tian, not that is barely called so, but that under-
stands, believes, and acts as such, Dcut. iv. 6. They
are called Wisdom's children, Luke vii. 35. The world
counts them a company of fools, but God esteems
them wise.
2. Effectively, as he is the author and finisher of
all that in us which is^ true wisdom. Now, that is
grace; grace is true wisdom, and nothing else is
so. It is not wisdom to be wise to do evil, wise, as
Abithophel was, to plot mischief; nor is it wisdom
to be able to manage affairs dexterously and to ad-
vantage ; but wisdom is, to know Christ Jesus the
Lord. Now whence have we this wisdom ? It is the
Spirit of Christ that works it in us, Eph. i. 17. 1 John
V. 20. He is the author, Heb. xii. 2. Of his fulness
we receive, John i. 16. His is the eye-salve. Rev. iii.
18. But, further, for explication — It may be inquired,
I . How is it said he is made unto us of God wisdom ?
(I.) In respect of eternal appointment and desig-
nation. The Father did from everlasting ordain,
decree, and purpose, that his Son, Christ, should be
a common head to us, deriving wisdom to all his
members ; a common fountain, whence they should
fetch it. The head in the body we reckon the
seat of wisdom ; here so, Col. i. 19. compare John i.
16.
(2.) In respect of effectual application, in the ful-
ness of time. He is then made wisdom to us when
we begin to be made wise by him, and that is when
we are savingly converted. Then, and not till then,
are we turned to the wisdom of the just, Luke i. 17.
But,
2. What are the special acts of this wisdom, by which
it may appear whether we are so turned, so made wise?
(1.) If Christ be made unto us wisdom, we have
been in some measure convinced of our own folly
and foolishness ; this is the first step, 1 Cor. iii. 18.
A fool thinks himself wise, Prov. xxvi. 12. As the
Pharisees, John ix. 40. A wise man knows himself
a fool, as David, Ps. Ixxiii. 22. Agur, Prov. xxx.
2, 3. Now inquire. How is it with me ? What is the
opinion I have of myself ?
(2.) If Christ be made unto us wisdom, we are
brought to seethe excellency and usefulness of wis-
dom, and begin to prize it at a high rate, and to beg
it of God rather than any thing else in the world.
As the pulse of desire beats, the man is ; not desire
in word and tongue, not in sudden fiashes of wish-
ing and woulding, but the inward, hearty, settled
desire^as of joy. Pa. cxxxvii. 6. Not the desire t«
the heart, but of the heart. Would we do as Solo-
mon, seek an understanding heart? have we done
so ? 1 Kings iii. 5. If God should say to us, as to
him, '* I have given thee a wise and an understand-
ing heart," it would be a good evidence of being
saved.
(3.) If Christ be made unto us wisdom, we have
chosen God for our chief good and highest end,
and the Lord Jesus Christ as our alone way to him.
If so, we are wise ; if not, to this day we are fools.
The proper act of wisdom is to determine the choice
to right ends ; as in other things, so in spiritual
things, the things of the soul. Inquire what is your
chief good and highest end. Is God ? to please and
honour him, or ^^If ? Can you say, with the Psalmist
** Whom have I in heaven but thee ? and there is none
upon earth that I desire besides thee. My flesh and
my heart faileth, but God is the strength of my
heart, and my portion for. ever, Ps. Ixxiii. 25, 26.
There are few who can say this. Paul complains
that " all seek their own, not the things which are
Jesus Christ's," Phil. ii. 21. To seek Christ's
things is to seek such things as he sought Now
those were, to please his Father. And have you learnt
Christ as your way, and do ye walk in him ? Can
you say, '* For me to live is Christ, and to die is
gain r
(4.) If Christ be made unto us wisdom, it hath
taught us to fear the Lord, and to depart from evil.
Job xxviii. 28. There is this difference between
wisdom and knowledge — knowledge is in specula-
tives, wisdom is in practice. Many have a great
50
APPENDIX.
deal of the former, that have none of the latter ;
good heads, but bad hearts and bad lives. See the
properties of heavenly wisdom, Jam. iil. 17. It was
thus with David, Ps. cxix.98— 101. Eph.v. 15, 16.
(5.) If Christ be made unto us wisdom, it hath
made the things of time to be as nothing to us, and
the things of eternity to be all in all ; it has altered
our thoughts and pursuits. Inquire how is it with
us as to this. Can we say, as Paul, *' We look not
at the things which are seen, but at the things which
are not seen : for the things which are seen are tem-
poral ; but the things which are not seen are eter-
nal ?" 2 Cor. iv. 18.
Things that are seen, and not seen, are either good
things, or evil things.
What are the good things temporal, riches, honour,
pleasure, in comparison with the good things eternal,
the vision and fruition of the blessed God, and the
blessed Jesus ? Can we despise the former for the
latter, as Moses, Heb. Jii. 24 — ^26.
What are the evil things of time in comparison
with the good things of eternity ? — ^Whether are we
most afraid of the frowns of men or the frowns of
God, a prison or hell ? It was a high charge against
Job, but false, '^ Take heed, regard not iniquity, for
this hast thou chosen rather than affliction,*' Job
xxxvi. 21. Daniel chose to disobey the king rather
than God, ch. vi. So did the three young men, eh. iii.
II. The practical inferences.
If Christ be made wisdom to those that are in him,
and only to thpse, then,
1. They that are not in him are not wise. Nay, I
must speak plain, they are fools. Nabal is their
name, and folly is with them. We are forbidden
to say to our brother, Thou fool, under the pain and
penalty of hell-lire, Matth. v. 22. that Is, in wrath
and bitterness to judge any person as to his eternal
estate, but not, when it is spoken out of love, to con-
vince ; and, God knows, that is my end. Paul
calls the Galatians, foolish Galatians, Gal. iii. I.
Christ, the two disciples, nay, and all the rest of
them in that matter, /oo/«, Luke xxiv. 26. I speak
it to your consciences, and if your consciences speak
it to yon, hearken to them — Unconverted Christless
people are fools.
I prove it by three arguments :
(1.) They choose like fools. Is he not a fool, that
when a pebble is offered to him by one, and a pearl
by another, chooses the pebble, and refuses the
pearl? Was not Esau a fool, in parting with his
birthright for a mess of pottage ? O sinner, whatever
thou thinkest of it now, the day is coming when
thou wilt call thyself a thousand fools, for preferring
the trash of this world before the heavenly treasure —
the dross, the dirt, of the earth before the glories of
the eternal kingdom I It is recorded of Mary, as an
act of the highest wisdom, and she is commended
for it, that she chose to sit at Christ's feet, to hear
his wisdom, Luke x. 42. As the qaeeo of Sbefattfi
Solomon's. See Luke xi. 31.
(2.) They count like fools.
They count themselves wise, and religioaspeo;^i
company of fools, when themselves are the fools, ud
the religious wise, John vii. 48, 49. Liake xviii. 10.
They count upon time to come as their own, aid
presume accordingly ; when, alas ! it is not so. He
that reckoned upon time is properly styled a fooL
Luke xii. 20. They count upon going to beaiea
when they die, but are miserably mistaken, as tk
madman at Athens, that pleased himself with tk
conceit that all the laden ships were his.
(3.) They carry it like fools.
The carriage of a fool is vain and frothy ; tlim
is no seriousness in him. Are there not many ssd
with whom it is so ? Art not thou one of them ? '^ I:
is as sport to a fool to do mischief," Prov. x. 2^.
Art thou under the power of a vain mind ?
He carries it like a fool, that hugs his vrorst totm}
in his bosom, and turns his back upon his U>:
friend ; and doth not the sinner so ? Is not sin it\
enemy, the devil thy enemy ? and are not they macr
much of, and Christ, thy best friend, slighted as .
made nothing of? One of the fathers brings in t^
devil pleading against such at the day of j adgment-
Lord, doth not this man deserve to be damned, tii.i
would be ruled by me, that never did nothing for
him, and would not.
2. They that are sensible of their want of wisdoa.
and would be wise, may learn hence whither to gt
and what to do, that they may attain it. The w^}
is to apply thyself to the blessed Jesos, who is mad*
unto us of God wisdom* He is oar Joseph . As thef
that wanted corn must go to Joseph, so they tba:
want grace, any grace, the grace of wisdom, mast p-
to Christ. — And plead this text with him — Lord, art
thou not made unto us of God wisdom T
What need is there of this plea ?
Universal need, every day, in every thing. Tkey
that have most, have need of more.
(1.) We cannot carry it as we should in any relatioi:
without wisdom, neither as superiors, inferiors, nor
equals.
What need have magistrates of wisdom ! P& ii. 9
— A conviction of this made Solomon ask as he did
1 Kings iii. 7 — 10.
Ministers are in the same situation. Col. i. &.
What a plague are foolish shepherds! Zecb. xi. la
On the other hand it is promised, *' I will give joa
pastors according to mine heart, which shall feed joe
with knowledge and understanding,'* Jer. iii. 16.
So are masters of families, husbands, wives, pa-
rents— ^They all need vrisdom that they do not mi^
it by severity so much, or indolgeaoes too nmcl
— Neighbours especially need it: if without wisdoa
how can we walk in it, Col. iv. 5. so as that we 1035
do them good, and they do us no hurt ?
WHAT CHRIST IS MADE TO BELIEVERS.
51
(2.) Nor can we carry it as weshoald, in any con-
ition, without wisdom.
If we prosper and thrive in the world, there is need
f wisdom, to manage it so that we be not insnared,
ot destroyed by it. If in affliction it is necessary,
lat we may keep the mean between fainting and
espising. If reproached, reviled, persecuted, to
arry it as we ought towards our persecutors, with
leekness and yet with courage. Jam. i. 3 — 6.
(3.) Nor can we carry it as we should in any duty
> be done to God or man without wisdom.
If we pray, we need wisdom that we do not ask
miss. If we hear the word, we need wisdom that we
lay discern between wheatand ohaff,that we may take
ur own portion. If we wish to reprove, we need
dsdom to know when, how. Col. iii. 16. If to recon-
lie differences, 1 Cor. vi. 5. If to manage good dis-
oarse, Prov. zxxi. 26. — ^to attend our particular
ailing, so as not to intrench upon our general call-
ng ; to keep the world in its due place : we require
risdom in all.
(4.) Nor can we carry it as we should in any diffi-
ult case that lies before us, nor tell how to deter-
aine for the best, without wisdom, Eccl. x. 10. I
nay spare my pains to prove we have need of it ; we
ill know it and feel it by ourselves,- if we know and
eel anything.
How is it to be supplied ?
I told you, by having recourse to the blessed Jesus
n a humble sense of our need, Prov. iii. 5, 6.
We must pray, as Paul, Acts ix. 6. Jam. i. 5.
We most study the word ; that must be our Abel,
»ur counsellor, 2 Tim. iii. 16. Let the word of Christ
Iwell in yon richly in all wisdom. Col. iii. 16. What
hat speaks, Christ speaks.
We must then believe, put on Christ, learn Christ,
valk in Christ, which is the certain way to be made
rise.
3. Here is matter of unspeakable comfort to all
rue believers, that Jesus Christ is made wisdom^ that
Sf as some interpret it, that all that infinite wisdom
hat is in him as God, and all that infused wisdom
vhich he had as God-man wherein he grew, Luke ii.
»2. is all made over to us, to be employed for our
^ood. Dost thou know the meaning of this? If
here be any matter or thing wherein that wisdom
nay stand thee in any stead, it is thine ; as if a
voman marry a wise counsellor, or a wise physician,
f she need the help of either, it is ready : so it is
lere. Allude to Prov. xxxi. 11. Apply it,
1. To our particular, private affairs, especially
n the great turns of our lives. If thou art in Christ,
le will order them for thee, and he will order them
visely, Eph. i. 11. according to the counsel of his
vill. Therefore, cast thy care upon him, commit
:by way onto him, Ps. xxxvii. 3 — 5. Isa. xxx. 18.
Therefore, submit to his disposals, quietly, pa-
tently ; of choice, cheerfully : wisdom would have it
s8
so, sees it best it should be so, and shall I gain-
say?
2. To the public affairs of the church and nation.
Our enemies are not only many, mighty, malicious,
but cunning, crafty, subtle ; there are Ahithopbela
amongst them. No matter, wisdom is our friend,
knows how to undermine and countermine. Job v. 12.
As he did Haman. The pilot is wise, though the sea
is rough.
SERMON XVIII.
CHRIST IS OUR WAY.
John xiv. 6.
/ am the way^ and the truths and the life : no man
Cometh unto the Father but hy me.
These are the words of our Lord Jesus concerning
himself, wherein he says, / am the way : the way,
whither? To the Father. Is there no other way ? No,
no other way, no man cometh—but hy me. And what
else is he besides the way ? The truth and the life
also. The truth, therefore we may safely believe
what he says. The life, therefore he is worth the
seeking after.
DocT. That our Lord Jesus Christ is our only
way to the Father, and besides him there is no
other way.
The Father is God. Yon would all come to God,
would you not? especially to God as a Father?
Then hearken to me to-day ; my errand is to set you
in the right way. Abundance of people quite miss
their way to God, and so perish in by-ways. There
is but one right way, and that is Christ ; therefore
" kiss the Son lest he be angry, and ye perish from
the way when his wrath is kindled but a little: bless-
ed are all they that put their trust in him."
I. Show, in what sense is Christ the way to the
Father.
II. The properties of Christ as away ; what kind
of way he is.
III. What improvement to make of it.
I. In what respects is Christ the way to the
Father?
There are seven things which are our concernment
with the Father, to which Jesns Christ is the only
way.
1. Our acquaintance with the Father. It concerns
us all to know Grod, and be acquainted with him,
John xvii. 3. Job xxii. 21. Now there is no being ac-
quainted with God but by Jesus Christ ; no being
savingly acquainted with him. We may know some-
thing of him by the works of creation, but not unto
salvation ; so, only by Christ, John i. IS, He hath
declared
52
APPENDIX.
By what lie was, Heb. i. 3.
By word of mouth ; he preached concerning him.
By the works he did.
By saffering and dying. It declared him a jast,
righteoas, sin-hating God ; therefore, when Philip
desired him, John xiv. 8. '* Show us the Father/' see
his answer, — *' He that hath seen me hath seen the
Father," v. 9.
2. Our access to the Father. We are coming to
him daily in the duties of his worship ; are we not ?
by prayer and supplication, alone, and with our
families, in ordinary, in extraordinary, cases. But
if we come without Christ, we come out of the right
way. Through him we both have au access hy one Spi-
rit unto the Father,'^ Eph. ii. IB. that is, through his
merit and mediation, Eph. iii. 12. Rom. v. 2. By
faith in Christ, applying that merit and mediation of
his unto ourselves, and appearing in it before God ;
as Jacob in Esau's clothes.
3. Our acceptance with the Father.
If we come and are not accepted, what the better
are wc ? Paul laboured, '* that whether present or
absent, he may be accepted of him," 2 Cor. v. 9. So
should we. Now that is only in and through Jesus
Christ, Eph. i. 6. This has been proclaimed so by a
voice from heaven. Matt. iii. 17 ; xvii. 5. " This is
my beloved Son, in whom I am well pleased."
Pleased with our persons : allude to Gen. xliii. 3.
Pleased with our performances, " Ye are an holy
priesthood, to offer up spiritual sacrifices, acceptable to
God hy Jesus Christ, 1 Pet. ii. dw As no sacrifice was
accepted, unless offered by a consecrated priest upon
the right altar ; — so here. Now Christ is both, our
priest and altar, sanctifying the gift, Heb. iv. 14, 16.
4. Our atonement with the Father. The Father
and we arc fallen out ; he is displeased towards us ;
how shall we get the quarrel taken up? There is
no way but one, and Christ is that way, Eph. ii. 13,
14. 2 Cor. V. 19. Rom. v. 1. He made peace by
the blood of the cross ; his death atoned and paci-
fied God's offended justice ; made amends for the
wrong that we have done him ; and we may com-
fortably plead it, accordingly, as our righteousness.
5. Our adoption by the Father. Adoption is that
that makes us the children of God. We are by na-
ture the devil's children, branches in the wild olive,
and our fruit is accordingly. Adoption cuts us off
from that stock, and grafts us into a better stock, a
good olive ; puts us into God's family. Now, how
is this done? Only by Jesus Christ; he is the way.
Gal. iii. 26. Eph. i. 4, 6. John i. 12. And upon
our receiving of him, it is done immediately.
6. The accomplishment of all the promises of the
Father. The promises are our great charter ; they
are both exceedingly numerous and exceedingly
precious.
But our Lord Jesus was the way to the making of
them ; they were made in him, that is, supposing bis
undertaking. Out of Christ God was a threatniiu
God only, ever after the first promise. Do and liTe-
was slighted.
Also he was the way to the makiD§^ of them good,
2 Cor. i. 20. If ever we have occasion to pot a pro-
mise in suit, it must be in his name, in the virtue <^
his merit and mediation.
7. Our admission into the everlasting kingdom tf
the Father. To say he is the way to Ibe Father, is as
much as to say, he is the way to heaven. Heaveo L<
a place, a city, a city that hath foundations ; dot
every city hath a way to it, and so bath this citr-
and that way is Christ There oar Father dvelK
and keeps court. When we come thither, we sitali
see him, and enjoy him, only by Jesos Christ.
It was he that purchased it for us, by the merit o'
his death. We had never had title to it, if he had
not so bought it. He is entered as oor forcnmner.
It is he that prepares as for it, by bis Spirit in tbe
work of sanctification, beginning, carrying on, finish-
ing it, Ps. Ixxxiy. 11. Col. i. 12, 13. He is oor
Joshua, both conquering the promised land for oi
and dividing it to us, leading us over the Jordas
of death.
II. I am to show what kind of a way Christ is.
In general, when it is said Christ is a way, it bids
needs be that he is so in a singular and pecalis
manner, and that his properties, as sacfa, are extra-
ordinary ; and so they are, even made op of seemiDg
contradictions.
1. He is both a new way and an old way ; as tbe
command of loving one another is both an old cos-
mand and a new command, 1 John ii. 7, 8. So itL«
here.
He is the old way to the Father, even from tbe be-
ginning ; the way that Adam, Abel, Enoch, NoaJu
Abraham, all went ; in and through him they verr
accepted, and justified, and saved, Jer. vi. 16.
He is the new way — expressly said to be so, Heb.
X. 20. New in respect of clearer discovery and rat-
nifestation ; held forth before under types and sha-
dows, now laid open ; so that he that mns may read.
For this new way we are concerned to sing a nrv
song, Ps. xcvi. 1 ; xcviii. 1, 2.
2. He is both a dead way and a living vray.
Dead: all other ways are dead things, and tberr-
fore he must die, and so he did, upon a tree, or H$e
he could not have been oar way to God. If by djioc
he had not paid the ransom, undergone the penaitr.
there could have been no peace for sinners.
Living: he that was dead is alive again, and Hits
for evermore. In Heb. x. 20. he is called a liriwf
way — as here — and the life. If he were not living,
and the life, he could not be a way for as to tke
Father. It was his rising again that was our justifi-
cation, Rom. iv. 25.
3. He is both a broad way and a narrow way.
A narrow way. Matt. vii. 14. We cannot valk
WHAT CHRIST IS MADE TO BELIEVERS.
53
I it, and have elbow-room for our lusts. The
rictness of the divine precepts is the hedge com-
%ssing this way about, both on the right hand and
1 the left, which must not be transgressed and
aped over by those that intend Christ for their
ay to the Father, 2 Tim. ii. 19.
A broad way — in respect of the true spiritual
hristian liberty, which they have that walk in it.
he same that is our way is our freedom, John viii.
J. Ps. cxix. 46. 2 Cor. iii. 17. There is no liberty
I sin or to do what we list, but liberty as opposed
• bondage through slavish fear, Rom. viii. 15, 16.
a this sense he is our way to the Father.
4. He is both a high way, and a low way.
A high-way^ in the sense of Pro v. xv. 24. above to
le vi'ise. They that walk in Christ, walk in a way
it of sight to the carnal world ; a way out of their
en, they know it not, nor what belongs to it. Also
I the sense of Isa. xxxv. 8. the high way is the
sady way, the next way ; so is Christ to the Father.
Jso in the sense of Ps. Ixviii. 18. because he him-
;If is on high, at the right hand of the Father, far
bove principalities.
A low way, because he so humbled himself as he
id, tliat he might be the way trodden under foot of
len ; and because they must humble themselves,
nd be meek and lowly in heart, that will walk in it :
cnying ourselves our own nghteousness and merit,
luke ix. 23.
5. A rough and nigged way, and yet a plain and
nooth way.
Rough and rugged, in respect of the stones of
umbling and rocks of offence that are in it, to
lem that perish, 1 Cor. i. 23. *^ Unto the Jews a
umbling-block."— 'That be that could not save him-
Jf from being hanged, should save us from being
imncd — ^that by his stripes we should be healed,
lis death is our life.
Smooth and plain to him that believeth, 1 Cor. i. 24.
Pet. ii. 7. Such, though fools, shall not err there-
I, Isa. xxxv. 8. *' Knowledge is easy to him that
aderstandeth," Prov. xiv. 6. to be sure, the know-
dge of Christ and him crnciOed, is so to every be-
ever.
6. A persecuted way, and yet a sweet and plea^
int way.
A persecuted way, both with hand and tongue —
sect every where spoken against. Acts xxviii. 22.
hat sect was the Christian seot, the followers of
e Lord Jesus ; every where spoken against. Aye,
id besides this, they that walk in it meet with many
cross of God's laying in the course of his provi-
;nce, Matt. vii. 14. *' Strait is the gate, and narrow
-ainiction — is the way, which leadeth unto life."
Yet it is a pleasant way notwithstanding, Prov. iii.
^ The way of justification by faith in Christ is
Ttainly so, beyond any other way, so sweet, so com-
rtable to the enlightened soul ; no other is compar- |
able to it. The way of holiness also, and new obedi-
ence—carries its own reward with it, Ps. xix. 11. —
in the testimony of a good conscience, 2 Cor. i. 12.
7. It is a way beset with enemies on every hand,
and yet secure and safe to them that walk in it.
Beset with enemies. Those are, the devil, and the
world, and the flesh ; all against Christ as our way
to the Father, all seeking to waylay us, and to turn
us aside into by-paths, 1 Pet. 5, 8.
Yet secure and safe to them that walk in it ; their
heels may be tripped up, and they may stumble and
fall, but they shall not be utterly cast down, Ps.
xxxvii.24./brf/<tf X.orff upholdeth him with his hand.
SeelPeti.5. "Kept by the power of God." If divine
power be notsuflficient for our preservation, what is ?
8. An open way, and yet an enclosed way.
Enclosed in the decree and counsel of God, which
is secret and unknown. Thefo is a remnant only
according to the election of grace, Rom. xi. 5. Matt.
XX. 10. — few chosen.
Yet open in the proclamation of the gospel ; as a
fountain open, Zech. xiii. 1. Whosoever will may
come, freely, Isa. Iv. 1,2. So come ye to this way ;
come and welcome. It is not a way shut up from
any of you, one or other.
9. A beaten way, and yet but few walking in it.
But few at one time, and in one place ; here and
there a traveller.
But beaten by the multitudes that have been in all
ages, and are, and shall be, as will appear, when
they shall all come together. Rev. vii. 9.
III. What improvement are we to make of this ?
If Christ be the way to the Father,
Then, 1. If we are out of Christ, we are out of the
way. Suppose a traveller hastening onward were
informed, in answer to an inquiry respecting the
road, that he was out of the way, how would he be
surprised ! especially — if the business were earnest,
— if it were drawing towards nigh t,^f the false way
were a foul way, — and if the danger were imminent
if he went on. — And how culpable would he be, if
he had been warned of that danger beforehand and
would not heed ; and still more, if a guide had
been offered to lead him in the right way, and he had
refused him.
Now this is thy case, sinner. O bethink thyself —
it is to the Father thou wouldst go. — If thou get not
into Christ, thou wilt never come to him. There is
no other way. The way of sottish ignorance is not
the way ; nor of sloth, and carelessness, and luke-
warmness ; nor of wickedness, and profaneness,
swearing, drunkenness ; nor of formal profession,
in guilt and hypocrisy ; nor of thy own merit and
righteousness ; nor of trusting to the niediation of
saints and angels. There is no way but Christ
2. Exhortation. Then, *' as ye have received
Christ Jesus the Lord, so walk ye in him." Receive
Christ Jesus the Lord, this day. Ye that never yet
64
APPENDIX.
received him, close with him as yoar way to the Fa-
ther, yoar only way, renouncing all other ; none bat
Christ, none bat Christ.
Having received him, walk in him.
Walk in his life and example, as your copy to
write after, 1 John ii. 6.
Walk in his death, as your comfort and joy, Rom.
viii. 33, 34. 1 Johnii. 1,2.
Walk in his name, merit, and mediation, in his
righteousness and strength, in every thing wherein
you have to do with God, living and dying. If he
be thus your way, he will be your life too.
SERMON XIX.
CHRIST IS OUR ENSIGN.
IsA. xi. 10.
And in that day there shall be a root of Jesse, which
shall stand for an ensign of the people ; to it shall
the Gentiles seeh, and his rest shall be glorious.
By this root of Jesse here spoken of, is certainly
meant our Lord Jesus Christ, who came, according
to the flesh, from Jesse, the father of David.
It may be objected. It should then be said of him
rather that he was a branch of Jesse, than the root of
Jesse.
I reply. He was a branch of Jesse as roan, but as
God he was the root of Jesse ; as David, Ps. ex. 1.
compare Matt. xxii. 45.
Or thus : The family of Jesse was like a tree cut
down and worn out, and in process of time, from one
of his roots in a dry ground, Isa. liii. 2. that is, from
Mary the virjpn, a poor woman of the meaner sort,
game one strangely and unexpectedly, and that was
Jesus Christ the man, the branch, and he is the en-
sign here promised. And in that day, namely, the
famous day of the gospel so much talked of, there
shall be a root of Jesse, which shall stand for an ensign
of the people ; to it shall the Gentiles seeh: and his rest
shall be glorious.
DocT. Jesus Christ is our ensign.
I shall inquire,
I. What an ensign is, and how we are to under-
stand it. And,
II. What kind of ensign Jesus Christ is, and what
good lessons we may learn from it.
I. What is an ensign ?
An ensign hath two significations, a standard, and
a standard-bearer.
1. A standard, that is, a flag or banner, sach as
both horse and foot companies of soldiers have, each
company one.
2. A standard-bearer. We call him that carries
that flag, the ensign of the company. Now here it
is taken not for the person, the standard-bearer, bd
for the thing, the standard, because it is said, to k
shall the Gentiles seek ; and yet, to show that tk
same that is the ensign, or standard, or flag, or bas-
ner, that is, the thing, is also the ensigo-bearer, tk
standard-bearer, the person, it follows, mnd ku rut
shall be glorious.
II. What kind of ensign is Christ.
This ensign is an ensign extraordinary, such n
is not to be found elsewhere ; a none-soch ensip-
And so you will say when I have laid before jos
these ten properties which it hath : and in the opes-
ing of each property, I will show yon what the par-
ticular duty is which it calls for from as.
1. He is a military flag or ensign ; a banner of
war. We call the coato of arms which nobleoen
and gentlemen give for the distinction of families u
times of peace, insignia, ensigns : hot sach an ensip
Jesus Christ is not ; he is an ensign for war, a soldier*!
ensign. Elsewhere he is said to be given for a leader,
and a commander to the people, Isa. Iv. 4. He is calkd
the captain of our salvation, Heb. iL lO. here, tk
ensign.
This teaches us that Christianity is a warfare, ud
that Christ and Christians are warriors; he the cap-
tain, and the ensign, and they the soldiers.
But who are the enemies, and what is the quantP
The enemies are, the devil, and the world, and tk
^esh. The cause we are in is the glory of God : r^
member this, as many of you as are baptized, yoa
are the enlisted soldiers of the Lord Jesas, and lose
to it that ye be good soldiers, prepared for haidnes,
2 Tim. ii. 3. fighting under him not only as yosr
captain, but as your banner. He himself is yocr
banner. We are every day, upon one occasion or
other, engaged with one temptation or other ; do*
what do we do ? Do we yield, suffer ourselves to be
overcome, led captive? Is that like a good soldier!
Or, do we resist and fight it out in the strength tf
God's grace, standing fast in the waj of our diit;.
keeping our integrity, whatever it cost as ? This is
like a good soldier, Heb. xii. 4.
2. He is a movable ensign. Ensigns, flags, &
standards, march from place to place, from one towi
to another, as there 'is occasion, at the appointaiee:
of the captain. Now Christ our ensign, is Christ
held forth in the preaching of the gospel ; where thr
gospel is preached, there Christ the ensign is. He is
said here to stand, in respect of his abiding a Sa-
viour, Heb. xiii. 8. Yet he moves as an eosigB.
And who knows not what removes the preaching ot'
the gospel is subject to ; how it is fcM- a time in a
place, and then after a while gone again, and an-
other place hath it that had it not before. This «i»
signified by the Old-Testament tabernacle, which was
a movable tent, made to be suddenly taken dove,
and set up again, and carried hither and thither
" Lord, who shall dwell in thy tabemmcle," Ps
WHAT CHRIST IS MADE TO BELIEVERS.
55
V. 1. that is, thy church on earth. It was awhile at
•biloh, then at Gibeon, then at Jemsalem. What
» our daty then ? To make a good use of it while
re have it, John xii. 35, 36. Some people bid the
nsign be gone, as the Gadarenes did.
3. He is a gathering ensign. The design and end
f an ensign is to gather together all that either are
n listed soldiers, or have a mind to be under such
r such a captain. Now, in the preaching of the
ospel, Christ, by his ministers, proclaims, Ho, every
ne that will be on my side against sin and the devil,
ome to me, whether Jews or Gentiles, come, come ;
s here, to it shall the Gmtileseome: ** And he shall
et up an ensign for the nations, and shall assemble
be outcasts of Israel, and gather together the dis-
«rsed of Judah, from the four comers of the earth,"
. 12. See the prophecy of good old Jacob, Gen.
:lix. 10. And of Isaiah, eh. Wi. 8.
There is a gathering together to Christ, which is to
iome, 2 Thess. ii. 1.
There is a gatheriog to Christ, which is present
^ow, now it is our duty to gather to him ; till we
lo so our condition is sad and perilous. We are
he devlKs soldiers fighting the devil's battles. Away
o me, saith Christ. Now what says thy soul ? shall
he call be an effectual call ? It is as much as I
;an rememher forty-nine or fifty years ago, to hear
alk of the king* setting up his standard, that is,
lis ensign, at Nottingham, after that at Shrewsbury ;
he language whereof was, All that will fight for me
ig^nst the parliament, come hither, — for my prerog^-
ive against their privilege, — and multitudes came.
That is the use of a standard or ensign. Now the
Lord Jesus, I say, in like manner, invites yon all to
3ome to him, and to fight for him, as Jehu, "Z Kings
IX. 32. Lord, whoever will not, I will. Let thy soul
thus answer. Our gathering to Christ freely and
Krillingly must be not only as soldiers, to their stand-
ard— but,
(I.) As sheep to their shepherd. He is the good
ind great Shepherd. Are we joined to him ? Do
we follow him? John x. 28. Cant. i. 7, 8.
(2.) As doves to their windows, Isa. Ix. 8. If
they once get to their windows they know they are
safe there. Return unto thy rest, — Ps. cxvi.7. — ^totby
Noah, — as the dove, Gen. ix.
(3.) As the children to the father. Children, to
be sure good children, love to be where their father
is,— .to be taught, and instructed, and employed by
him ; so should we, 1 John i. 3.
(4.) As the eagles to the carcass. Matt xxiv. 28.
for food. It is strange how far off sometimes they
will reach the scent of a carcass. So here, — ^Where
Christ is powerfully preached, and comfortably ex-
hibited in holy ordinances, there, O my soul, saith
the lively Christian, will I resort '* How amiable
• Charlet L
are thy tabernacles, O Lord of hosts! My soul
longeth, yea, even fainteth, for the courts of the
Lord ; my heart and my flesh crieth out for the
living God. Yea, the sparrow hath found an house,
and the swallow a nest for herself, where she may
lay her young, even thine altars, O Lord of hosts,
my King, and my God. Blessed are they that dwell
in thy house : they will be still praising thee. Bless-
ed is the man whose strength is in thee ; in whose
heart are the ways of them : Who passing through
the valley of Baca, make it a well : the rain also
filleth the pools. They go from strength to strength ;
every one of them in Zion appeareth before God. O
'Lord God of hosts, hear my prayer : give ear, O
God of Jacob. Behold, O God, our shield, and
look upon the face of thine anointed. For a day in
thy courts is better than a thousand. I had rather
be a door-keeper in the house of my God, than to
dwell in the tents of wickedness," Ps. Ixxxiv. 1 — 10.
This is the right gathering of churches, to gather
souls to Jesus Christ, to fight under his banner.
(5.) As the chickens to the hen. Matt, xxiii. 37.
4. He is a guiding ensign. The use of the flag is
to shpw the soldiers which way to march : the way
that the ensign goes they must go. Our Lord Jesus,
as our ensign, is our guide to go in and out before
us, Jsa. Iv. 4. a leader : and but for this leader how
oft should we be at a loss ; as the Israelites in the
wilderness, but for the cloud and fire.
He leads us by his word and Spirit ; his word out-
wardly, as the rule ; his Spirit inwardly, as the prin-
ciple, Isa. lix. 21.
He leads us also by his pattern and example, 1
Pet ii. 21. Matt xi. 29. John xiii. 13, 14. Now
inquire, I beseech you, is it your daily care, every
day, in every thing, to walk after this guide? Is Christ
your guide to the ale-house, to be drunk there ? Are
you following him as your flag, when you are going
into wicked company ? I know you will say no ; then
how are ye his soldiers ?
5. He is an unseen ensign. I mean, unseen with
bodily eyes, wherein he differs from other ensigns.
They are visible things ; but by an eye of faith we
see him, we behold him, Heb. xi. 27. This looks
like a contradiction, but it is not, I Pet i. 8.
6. He is an uniting ensign. It is by the flag that
belongs to the company, as much as by any thing,
that all the soldiers in that company, being gather-
ed together, are knit together into one. That is
their centre of unity ; not only their having but one
captain, and being engaged in one cause, and their
taking one and the same oath, but having the same
flag. So our great centre of unity is our Lord Jesus
Christ, not only as our one captain, but as our en-
sign. We all profess to be one in him — O that we
were so ! '^ There is one body, and one Spirit, one
66
APPENDIX.
hope, one Lord, one faith, one baptism, one God
and Father of all," Eph. iv. 4, 5, &c. How many
ones are there mentioned, and amongst the rest one
baptism, that is, one sacramental oath ; and one Lord,
that is, the Lord Jesus Christ, the uniting ensign,
Some plead to have the pope the centre of unity, so
that all that do not unite in him must be out of the
way of salvation. Others are for episcopacy and the
common prayer. As heretofore, one for Paul,
ApoUos, Cephas ; but I am, said Paul, for Christ,
1 Cor. i. 12. Where it seems to me, I of Christ, are
Paul's words concerning himself; owning Christ,
and no creature, as his centre of unity :
(1.) Because of o. 13. Is Christ divided? As if he
had said, Are there many Christs? being all one in
him, why not with one another ?
(2.) Because of chap, iii. 4. ** While one saith, I
am of Paul, and another, I am of Apollos, are ye
not carnal V — where he leaves out those that say, I
am of Christ, from among them that are carnal. —
When I say, we ought all to unite in Christ, I mean,
that all that profess faith in Christ, and obedience to
him, and walk answerable to that profession, ought
to be thought meet for our communion in all the or-
dinances, without laying down other terms of our own
devising, Gal. iii. 28. He united Jew and Gentile by
this one ensign, Eph. ii. and it is a shame if others
will not be united by him. — His prayer is, *• I pray
for them also, which shall believe on mc,i— that they
all may be one ; as thou. Father, art in me, and I in
thee ; that they also may be one in us : that the
world may believe that thou hast sent me. And the
glory which thou gavest me I have given them ; that
they may be one, even as we are one," John xvii.
20 — ^22. And the same should be ours also.
7. He is an exalted Ensign. Ensigns used to be
so, lifted up on high, to be seen afar off, and they
are seen, accordingly, above the heads of all the sol-
diers. It is a custom also to choose the tallest, pro-
perest men to carry the colours, that they may help
the more to lift them up. Xow the blessed Jesus is
such an ensign ; lifted up three ways :
(I.) In the kind of death which he died, even the
death of the cross, John xii. 32, 33. As the brazen
serpent upon the pole. Numb. xxi. compare John iii.
14, 16.
(2.) In his resurrection and exaltation at the
right hand of the Father. There he sits, higher by
the head and shoulders than all the people, in per-
sonal excellences and perfection. Cant. v. 10. — ^the
standard-bearer.
(3.) In the preaching of the gospel — that is the
pole. The great work of ministers is to lift up Christ
to people, to set him forth as the most eligible and
desirable, both upon the account of what he is in
himself, and what he is to poor sinners. They are
• A. D. 1043. Oct 33. Reliquias Bazteriane. Lib. I. Part I. p. 43.
the friends of the bridegroom, wooing for him, er
for themselves ; and will ye be won by them ?
8. He is an exposed Ensign. Of all the o&ct:i
and soldiers in the troop or company, be is m:ii
aimed at that carries the colours ; kill him, and tx
flag falls ; and when the flag fails they are all di5-
couraged, and their hearts fail ; therefore, '* Tip:
ye not with small or great, save only iritfa the kis?
of Israel.'' And is it not in like manner with ib;
blessed Jesus? When he was here apon earth, vhi:
attempts were there, both by the devil and wicktd
men, by all means to destroy him ; his person, evri
as soon as he was born, by Herod — afterwards, inc^
wilderness — ^afterwards, to break his neck. Ard it
last they did prevail to get him hanged on a atr
and then they thought their work was done, bet i:
proved otherwise. After his going to heaven, vkn
himself was gone to heaven, what oppositioi was
made against the spreading of his doctrine, sgaiafl
his disciples and followers, especially his midcT
standard-bearers, his deputy ensigns, the pr<»cben
of the everlasting gospel. See 1 Cor. iv. 11—U
And still, even at this day, what striking at himii
allhisofiices, — Prophet, Priest, King. Nowcertainh
it is every one's duty to do all that ever he can to-
wards the securing of the flag. (At Edge-hill * tii?
king's standard was taken, and the standard-beam
killed ; afterwards retaken.) Alas ! what can we ^^'
I answer. What we can in our particular place and
station. We can own it as our chief interest, and «i
accordingly; contributing our utmost endeavoirfs
towards keeping the flag up, as Aaron and Hor ss^
porting Moses, who held forth the rod of God, Exod-
xvii.
9. He is a covering ensign. As all the soldiers
are concerned in the safety of the flag, so the fia^i^
a means of the safety of all the soldiers, CanL ii.4.
His banner over me was love ; — ^by clinging close to it
unbroken, they are preserved. Our Lord Jesos \i
promised to his chnrch under this notion, as a co-
vering, Isa. iv. 5, 6 ; xxxii. 2. He will hide aU
that are his^in the hollow of his hand — nnder tk
shadow of his wings — in his secret place ; to sigoifr
that he hath more ways than one of doing it.
10. He is a conquering ensign. In the aceoimt
of victories always the number is giren in, b?v
many ensigns killed, how many colours taken ; bj
that they judge. Now here is an ensign that iires
for ever ; a flag that cannot be taken. He alwajs
hath been, is, and will be, Jesus the eonqaeror.
Rev. xix. 11. compare Rev. vi. 2. But what are his
conquests to us ? See Rom. viii. 37. We are told of
a vision that Constantino had, the first CbnstiaD
emperor, of a banner with a bloody cross in it, with
this motto, '< Conquer by this," which gave hia
great encouragement in his wars with heathen op-
Hume, T. 7. 310.
WHAT CHRIST IS MADE TO BELIEVERS.
67
idrsJ* In onr late wars, one prayed to know
icli side sboald get the better, for on that side he
uld be.
Use 1. By way of inquiry. What think ye of
irist. How like ye this brave ensign? Are ye
led under it? Who are ye for?
2. By way of exhortation. Be persuaded this
y to give in your names to him afresh, as your
vk act and deed, to be his, Ps. xx. 5. Having
ne 50, keep close to him.
SERMON XX.
CHRIbT IS OUR EXAMPLE.
John xiii. 15.
yr I have given you an example that ye should do as
I have done to you.
HERE were two great ends of the coming of our
[>rd Jesus in the flesh.
The one, That by dying he might satisfy God's
stice for our sins, and so make peace.
The other. That by living he may set before us an
Kample.
Particularly in this chapter we have him with a
\sin of water and a towel, washing and wiping his
isci pies' feet. If you ask. What an unbecoming thing
as that, and why should he do so? himself answers
I the text, I have given you an example. I did it to
love you, how you should stoop and condescend in
Hces of love one to another ; /or i//, your Lord and
faster, have washed your feet, ye also ought to wash
^e another's feet.
DocT. That our Lord Jesus Christ is our example.
Show, I. How we are to understand this.
II. What need we have of an example.
III. What kind of example he is.
IV. What lessons and what duty are to be learned
nom it.
I. How are we to understand this, our example ?
When I say the Lord Jesus Christ is our example,
mean three things :
1 . He is the copy we are to write after ; as chil-
ren when they are to learn to write have copies set
bem. It is not enough to tell them thus and thus you
lust do, but show them how, by making the letters,
nd setting them before them. So our Lord Jesus
lath set us a copy ; Mark how I have done, says he,
nd look that ye do likewise.
2. He is the pattern or sampler we are to work
>y ; as girls when they begin to sew have samplers ;
ls Moses when to rear the tabernacle, had a pattern
>f 6od*s own making ; See thou do every thing ac^
• Eusebiiis de Vit Coiul Mosheim's Ecd Hift. v. 1. p. 963, &c.
cording to the pattern showed thee in the mount, Exod.
XXV. 9, 40. So our Lord Jesus, that we might be
sure* to do all things well, himself became our pat-
tern, our sampler.
3. He is the way we are to walk in, and his are
the footsteps we are to tread in, 1 Pet. ii. 21. Where
he hath trod before us, there we may safely tread.
There are the footsteps of the flock. Cant. i. 8. which
we are to go forth by. And there are the footsteps
of the shepherd of the flock, that is, Jesus Christ,
which we are carefully to tread in, and as far as we
tread in those footsteps, wherein he hath trod before
us, we arc in no danger of missing ; it is when we
tread in other footsteps that we go astray.
II. What need have we of an example ?
We have need of an example upon two accounts;
as of a righteousness for justiflcation, a fountain for
washing, a foundation to build on, a refuge to fly
to ; so of a copy, pattern, example, to write, to work,
to walk by.
We need it — because of our own debility, and
—because of our work's difficulty.
If the work to be done be difficult work, and the
person to do it be weak and infirm, and unskilful,
and apt to miss it, then by all means let him have an
example to help him, to go before him ; besides a
rule, let him have an example.
Now that is our case.
Is not the work we have to do hard and difiicnlt?
A God to glorify, a soul to save, duty to be perform-
ed, temptation to be resisted, affliction to be borne,
relations to be filled up ; — is this easy ? Is repenting
work easy ?
Are not we, the doers, weak and infirm, bent to
backslide, unskilful in the word of righteousness,
not only backward to, but awkward in, every thing
that is good ? And have we not then great need of an
example, one to go before us, to show us how, and
which way ? — Our heavenly Father, who knows our
frame, hath provided for us accordingly ; the whole
Bible is a book of rules and examples, rules in the
precepts, examples in the stories ; both Old Testament
and New ; which are all to help our infirmities, and
we should make use of them accordingly. But one
example there is so in a special and peculiar man-
ner ; a pattern which in a special manner we are to
take heed to ; and that is, the blessed Jesus, whose
properties are to be shown,
III. By considering what kind of example Jesus
Christ is.
1. He is a good example. There are bad examples,
and good examples. Bad examples there are enow,
which we must not follow ; good examples but a
few ; yetsome. Aye, bntone we have, eminent above
all the rest, and that is, the blessed Jesus. He was
good, and he did good, and he went about doing
Milner'M Church Hist. v. 3. p 41, 4-2.
68
APPENDIX.
good ; and all to set us a copy, that we might learn
both to be g^ood, and to do good, and to go about
doing good. Ps. xxxvii. 3, 27. There is the precept,
— do as your master hath done before you ; there is
the pattern, — imitate him.
2. He is a great example. Dr. Jeremy Taylor,*
who wrote the history of his life, according to the
foar gospels, titles his book the Great Exemplar; and
certainly he was, and is so.
The examples we have of other good men, even
the best of them, in comparison with him, were but
little examples, small copies, hot he is a copy in text
letters. — ^Tbe reason is, they were bat little folks
in comparison with him ; they but candles, at best
but stars, he the sun. Now as the sun exceeds and
excels all other lights, so the blessed Jesus all
other examples. There was never one of them all
but would yield and veil bonnet to him, as John the
Baptist did, John iit. 30.
3. He is a general example, the example of exam-
ples ; all others learned of him, he of none.
But I mean general in two respects :
(I.) He is an example to all persons. We are all
to learn of him, and to do as he did, and to walk
as he walked. But will one and the same copy
serve every one to write after ? Yes, here is a copy
that will.
But there are many of us that are in such conditions
and relations as he was never in ; we are women, he a
man ; we husbands, wives, parents, children, trades-
men, husbandmen : how can he then be a pattern to us ?
I reply. Though he never was, nor could be, all
and every thing of that that we are, yet, however,
be we what we will, his example will reach us, if
not directly; yet by consequence, as the word is
a general rule. — He carried it so and so, in all that
he was, in every relation, and in every condition,
and by parity of reason, if we carry it in like manner
in our particular conditions and relations as he did
in all his, soberly, righteously, godly, it cannot but
be well. He had a spouse — and see, Eph. ▼. 25.
But not general, it is objected, for he was not an
example to Old-Testament people.
Very true, and therein we have the pre-eminence ;
yea, and all now have it not — but he is general to us.
(2.) He is an example in all things. Other good
men are patterns of good, one in one thing, another
in another. Abraham in believing. Job in patience,
Moses in meekness ; butnoone in every thing: Jesus
Christ only is such. *' Let us walk honestly, as in
the day; not in rioting and drunkenness, not in
chambering and wantonness, not in strife and envy-
ing : but put ye on the Lord Jesus Christ," Rom.
xiii. 13, 14. It should be — and put on sobriety,
chastity, charity ; no, pui on the Lord Jesus Christ,
which includes all.
* Bishop of Down and Connor. He died, A. D. 1667.
4. He is a public, evident example ; set forth t
be seen of all. Not a candle lighted and put oidn
the bed, or under a bushel, but apon the taUe, ti i
candlestick. Many godly people, men and wma.
live and die in obscurity ; some are poblisiied, » ia
Clarke's Lives. We have the story of what be did
written at large in the Bible, and of the two we Bi|h
better spare all the rest of the stories of ScnptnR
than the one story of the life and death of Jam
Christ, because he is our great exemplar. Lo»
him and we lose all ; therefore, I beseech yon, ^im
that part of your Bible, in a special laanoer, tb:
tells you what Christ did, and how he carried it
We have ministers also, who apon all occasoe.
either do, or should, explain tbe ^leat examples
us ; showing us what he did, and how he canid
it, to the end we may receive instmction by iL
5. He is a plain, easy example. There is a gres*
deal of difference in writing between one hand aa:
another. Some hands are so full of cats and &Mh
rishes, that it is hard for a learner to learn to w&4
after them. Others again so plain, and easy, ai
free from such appurtenances, that there is litij!
difficulty in copying them. — Now sach a hand «v
that that Jesus Christ wrote, I mean, snch a eopv.
such an example. The condition he pat on was t
mean, plain condition; a servant, not a knight, or s
lord, or a prince. Now as his condition was, soA
his example was. He set a copy for p(x»r people to
write after ; the meanest cannot say. it is out of b?
reach, Matt. xi. 20. Learn of me — What to do' u
make the world, to raise the dead, rebake the winds
and waves ? No : to be meek and lowly ; as here, te
wash one another's feet : not to baild charcbess @
erect hospitals; not to fast forty days and fom
nights, not to go barefoot on pilgrimage to Jeroa-
lem, not to wallow naked in the snow, as Saii^
Francis.t
6. He is a perfect, exact example, a copy wit^
out a blot : there never was any other so but htm-
self only ; all tbe rest missed it in one kind orotkr.
nay, missed it in that very thing wherein they ven
most exemplary, — Abraham in nnbelief. Job h
impatience, Moses in passion, Peter in cowardi^
The reason was, though they were good men, ret
they were men compassed with infirmity, but here b
one who had no infirmity, Heb. vii. 28. He t2>
holy, harmless. See his challenge, ** Which of m
convinceth me of sin V John viii. 46. O how veil
is it for us, and what cause have we to be thaokfsl
that we have one sinless, spotless example, one ihit
we can safely trust in and follow withoot fear oi
erring !
7. He is a purposely designed example. De-
signed by God the Father from all eternity to be ».
and that was one reason why the contrivance «a^
* The founder of the order of Monks called
died A. D. 1298. Mosheim's Eccl. Hist v. 3. 56,ftG.
n. He
WHAT CHRIST IS MADE TO BELIEVERS.
50
that he should he a man like one of us ; not only
tbat in his death he might he a propitiation, the
same natnre that sinned satisfying ; hut also, that
in his life he might he a pattern ; a man to men.
Designed by himself all along, in all that he said or
did ; he spake so and acted so that he might — ^Matt
iv. 19 ^that is, I most be an example.
8. He is a peculiarly hlessed example. I mean,
Blessed of God for good to those tbat apply themselves
to work and walk according to it There is a bless-
ing that attends endeavours in reference toother good
examples that are before us, but especially this. And
many a poor soul hath found it so of a truth, found
strength coming in from the Spirit of God, enabling
him to do that in pursuing the example of the
blessed Jesus, which otherwise he could not have
done. ** Wherefore seeing we are encompassed about
with so great a cloud" — smoothing the way,-*-" of
witnesses, let us lay aside every weight, and the sin
which doth so easily beset us, and let us run with
patience the race tbat is set before us, looking unto
Jesus.''
9. He is a perpetually abiding example, Heb. xiii.
8. Other copies of good men are worn out with time ;
we know little of them now, except some few Scrip-
tare patterns. But here is one that will last to the
world's end, Matt xx. 20. / am with you — as a copy
for you to write after, as well as to support and bless
you.
rV. What is to be learnt from this subject ?
1. Then, hence we learn who is a true Christian.
There are Christians in name, such we all are, and
there are Christians in reality. Who are they?
Those that walk as Christ walked ; that make him
their pattern and sampler ; that can say with Paul,
** To me to live is Christ, and to die is gain," Phil,
i. 21. A Christian ! and not conform to Christ, to his
image, to live as he lived ? It is a contradiction. As
for a man to call himself a Lutheran, a Calvinist,
and not hold with Luther, or Calvin ; — an Aristote-
lian, a Pythagorean, a Platonist, and yet oppose
their schemes. It is our badge as Christ's sheep to
follow him ; " My sheep hear my voice, and I know
them, and they follow me."
2. We learn who are the best Christians amongst
Christians.
It is certain some are better than others. Now,
who are the best ? I answer, they who walk most like
Jesus Christ, that tread most closely in his steps :
allasion to 2 Kings xiv. 3. " He did that which was
right in the sight of the Lord, yet not like David his
father: he did according to all things as Joash his
father did." David was the sampler, the standard,
— ^so is the Son of David.
3. Learn how far we are to follow all other exam-
ples, how good, how great soever ; — no further than
they follow Christ's example; when they leave
him, we must leave them, 1 Cor. xi. 1. The reason
is, he is the great exemplar, the pattern of patterns,
Heb. xii. 1,2. In sitting at the sacrament they are
on a safer side than those that kneel, because Christ
sat ; — though that does not prove we must, it proves
we may.
4. Then let us in every thing set ourselves to do
as he hath done before us, '* He tbat saith he abid-
eth in him, ought himself also so to walk even as he
walked ;" 1 John ii. 6. ought — ^not may, if he will,
or may choose, but ought, — It is duty. Think you
hear him say» Learn of me, or as Gideon, " Look on
me, and do likewise," Judg. vii. 17. Who should
children learn of but their father? servants, but
their master ? Who should sheep follow but their
shepherd ? It were a good thought in a doubtful
matter. What would Jesus Christ do if he were here?
how would he carry it ? Would he play at dice or
cards, revel, be wanton ?
Wherein especially are we to imitate the holy
Redeemer?
(1.) In his care to please God in every thing,
John viii. 29. Did he so ? then let us endeavour the
same. Acts ix. 6.
(2.) In his contempt of this world, and every
thing in it. What poor nothings were they to him.
Are they so to us, — riches, honours, pleasures ?
(3.) In his charity towards all men. He had a
love of pity and compassion towards enemies, pray-
ed for them ; so should we. But his special love
was for the excellent ; so should ours be, Eph. v. 2.
(4.) In his carriage under his sufferings and at his
death, so meek, so lamb-like, so silent, so submissive
— such should ours be.
But is it possible we should be as he was, and do
as he did ?
I reply. It is not in the same degree, but yet as a
child learning to write strives, and doth as well as he
can, and eyes his copy often, we may do.
There arc two motives to such endeavours.
It will be an evidence that we are his now in the
kingdom of grace. And,
It will be an earnest that we shall follow him
hereafter in the kingdom of glory. Rev. xiv. 4, 6.
SERMON XXI.
CHRIST IS THE DOOR.
John x. 9.
/ am the door : by me if any man enter tn, he shall be
saved, and shall go in and out, and find pasture.
Of all the comparisons made use of by our Lord
Jesus to illustrate and set forth what he is appointed
of God to be to true believers, there is none more
seemingly uncouth and unlikely, and yet none where-
in he is more express and positive, than this, of a
00
APPENDIX.
iioor, — I am the door, . He says elsewhere, / am the
watfy and / am the vine ; and here, / am the door,
DocT. That Jesas Christ is the door.
Show, I. Of what use a door is, that we may see
and be convioced that we have need of him, as a
door.
II. What are the properties of Christ as a door,
and what kind of door he is.
III. What improvement is to be made of it.
Lord, give me a door of utterance, and the people,
while I am speaking, a door of entrance. Amen.
I. Of what use is a door, and how is Jesas useful
as such ?
A door we all know is of a four-fold use, or for
four purposes — ^to let out, and let in ; to shut out,
and to shut in ; and so is Jesus Christ, and therefore
it is not amiss here that he says, I am the door,
1. A door is to let those out of the house that are
in it, and have a desire or occasion to go out. It is
not to break the walls down, nor to creep out by the
window. No, the door is made for the purpose of
orderly going out.
Now there are four houses or places which it con-
cerns us all to get out of, and the Lord Jesus Christ
is the door by which we must get out if ever we mean
to get out.
(1.) There i:t the prison house of a sinful state
and condition. In this we all arc by nature, one as
well as another, Gal. iii. 22. — ^shut up under lock
and key, as prisoners are shut up, either for debt, or
as malefactors.
In this prison there are two rooms, one is God's,
and the other is the devil's.
God's room in this prison, is that in which we are
all shut up by reason of the guilt of sin, according
to his law, exposing us to wrath and punishment.
Consider sin as a debt ; wc are prisoners for that
debt ; as a fault, a trespass, a treason. We are pri-
soners for it, I say, prisoners already, though suffer-
ed to walk up and down, yet prisoners — bound over.
There is a worse prison to come, but this is the way
to it, the beginning of sorrows. Now is there never
a door out of this prison, no way to pay the debt, to
make satisfaction to divine justice, that we may be
discharged ? Yes there is, and Christ is that door ;
Whosoever believes in him, shall not come into con-
demnation, Rom. viii. I. Thus it is prophesied of
him, Isa. 1x1. 1. ''He hath sent me to proclaim
liberty to the captives, and the opening of the prison
to them that are bound." By him many a poor
prisoner hath been set free, Ps. cxvi. 16. I Tim. i.
Id — 15. Methinks we should all be glad of this,
both those that are out, and those that may get out
if they will. Were such an offer made to the poor
prisoners in Chester, or Shrewsbury, or Ludgate,
or Newgate, the debtors' end, or the malefactors' end,
how welcome would it be !
The devil* s room in this prison , is that in which all
unconverted sinners are ; under the dominioD of sus,
under the power of a corrupt nature ; led captite b^
him, 2 Tim. ii. 26. Like Samson with his eyes out.
grinding in the Philistines' mill, and the Pbilistiaef
making sport with him. Here is the truth of tfaj con-
dition, sinner. " In whom the god of this world
hath blinded the minds of them which believe oot.
lest the light of the glorious gospel of Christ, vbo is
the image of God, should shine unto them," 2 Cor.
iv. 4. '* Wherein in time past ye walked accordiDs
to the course of this world, according to tbe prince
of the power of the air, the spirit that now voii.
eth in the children of disobedience : among mhm
we all had our conversation in times past. Id *^
lusts of our flesh, fulfilling the desires of the Icsb.
and of the mind ; and were by nature the children of
wrath, even as others," Eph. ii. 2, 3. Now is there
no door out? Most I live and die in this eonditioQ '
Is there no escaping? Yes : there is a door; he b
raised up, and sent of God, on purpose to be tkc
deliverer ; as Moses out of Egypt, Cjras out of Ba-
bylon. Dost thou not hear him call? Thou hast
heard it many a time, but not heeded it. O heed it
this day, and close with it ; say not, I like obt
master, and I will not go free, but yield thyself uofc>
God, as one that is alive from the dead, and joor
members as instruments of righteousness unto God
Rom. vi. 13.
(2.) There is the house of bondage ander tbe cere-
monial law; an uncomfortable bouse to dwell fa:
the fathers thought it so ; a yoke, an intolerable yoke.
But is there no door ? Yes, Jesus Chirst is tbe door:
by him the gospel church is called to go oat, from
bondage to freedom, from carnal to spiritual onii>
nances. Matt. xi. 28. And yet there are some tb£
will not stir, nay, are angry with those that do, and
hate and persecute them ; as Ishmael the son of tbe
bond-woman, did Isaac, the son of the free-womaa.
Gal. iv.
(3.) There is the house of correction ander afflict-
ing providences. And this is a house that few of as
but one time or other are taking a tarn in it, and glad
would we be to get out ; — the sick to be well ; in pain
to be at ease ; they that are in want to be supplied;
the sad to be comforted. Some cannot abide in tbii
house, but will break prison, use unlawful means to
get out. There is but one door of lawful escape, and
that is Jesus Christ : he is the door, Ps. Ixviii. 201
Make him thy friend, and let him alone. How!
Humble thyself to him, accept of the punishmeot of
thy iniquity, justify God, judge thyself, bear pa-
tiently his fatherly chastisement, use lawful means,
and yet be willing to continue his prisoner: and
mark if this be not the right door. Murmuring, qnar-
relling, complaining, shifting, sharking will not do.
Job xxxiii. 19 ; xxiii. 24, 26. — a tnm-kej, a door-
keeper, ehap, xzxvi. 8 — 12.
(4.) There is the house of the grave : a bouse in
WHAT CHftlST IS MADE TO BELIEVERS.
61
^urliich we mast all make oar bed shortly; a dark,
silent, lonesome boase, wherein there is company
enough, bat no converse. Is there any door oat of
^his hoase ? Only one comfortable door, and that is
•Jesus Christ. " I am the resurrection and the life,
lie that believeth in me, though he were dead, yet
shall he live," John xi. 25. — the resurrection only to
them that believe, and to all them ; others must be
vaised, but Jesus Christ is the resurrection only to
true believers. None but they must come out through
liim, as the door. There is victory only through him,
1 Cor. XV. 66, 67.
2. A door is to let those in that are without ; be-
ing open, we go in at it, and it is the right and
usual way of entering. Now, such a door for such
a purpose is Jesus Christ.
(1.) He is the door into the pasture. So, in the
context, he compares believing souls to a flock of
sheep, and himself to their shepherd. Now sheep
must have some pasture, some place to graze in ;
that place must have some gate or door, for the sheep
to go in at. I am the door, says he. What, and the
shepherd too ? Yes, and the shepherd too. What is
the pasture then, to which he is the door ? The pas-
ture for believing souls is the word of God, the ordi-
nances of God, preaching, praying, singing psalms,
sacraments, sabbaths : here Christ feeds his flock.
Cant i. 7, 8. And brave ^reen pastures they are, Ps.
xxiii. 2, 3. Now the door is Christ; it is by him we
«nter, in his name, by the assistance of his Spirit
"Without him there is no blessing, no nourishment.
How do the sacraments become profitable ? By the
blessing of Christ, and the working of his Spirit.
See then that we come in his name, and strength.
(2.) He is the door into the presetice-chamber,
£ph. ii. 13, 18; iii. 12. There is no coming to God
with comfort, but in at this door. It was his great
end io dying, that he might bring us to God, 1 Pet.
iii. 18.
(3.) He is the door into the storehouse, or treasury,
of all the good things that we have need of, whether
concerning this life, or the other. The door to them
was shut and locked up, and barred and bolted, by
the fall. There is no coming at any of them till the
Son of God came, and himself became the door,
'* My God shall supply all your need, according to
his riches in glory, by Christ Jesus" — ^Tbey are laid
up in the promises ; now Christ is the door to the
promises, 2 Cor. i. 20. Col. i. 19. compare John i. 16.
(4.) He is the door into the school-house. The
church of God in this world is like a great school,
wherein all true believers are scholars, or learners.
The teacher is God, John vi. 44. His ushers are
the ministers, the under-feachers. The lesson is,
the will of God concerning our salvation. The
door or entrance into this school, is Christ ; by him
it is we are admitted into this privilege ; he gives
us the understanding, 1 John v. 20. Ps. cxiz. 130.
— the entrance or door. — O beg of him to help thee
in at this door, to take thee under his blessed
tuition.
(6.) He is the door into the ark : I mean, Noah's
ark, the close ship, wherein Noah and his family
were saved. It had a door. Gen. vi. 16. Now that
door is Christ ; there is no safety, no salvation, but
in, and by, and through his merit, and mediation,
1 Pet. iii. 21.— he shall be saved as here.
(6.) He is the door into the atonement It is by
him that we are let into the pardon-office ; into a
state of peace and reconciliation with God, Rom. v.
1. 2 Cor. V. 19, 20.
(7.) He is the door into grace and holiness ; his
blood is not justifying only, but sanctifying. It is
by him that we are made new creatures, partakers
of the divine nature ; quickened, Eph. ii. 1.
(8.) He is the door into glory and happiness. He
is the door into heaven. There is no coming thither,
but by him. He is our forerunner.
3. A door is to shut out those that are without,
to keep people from coming in at pleasure. They
must knock that will enter. Our hearts have a door,
and it is shut against him, and he is fain to knock,
and call, Ps. xxiv. 7, 9. Cant. v. 2. Rev. iii. 20.
These houses of his afore-mentioned have a door
also, and they are kept by that door from being
common. But if we knock, it shall be opened.
Matt. vii. 7, 8. Provided we knock in time, else the
door will be shut. Matt. xxv. 10, 11. Luke xiii. 26—28.
And provided also we knock in earnest, Luke xiii.
24. not coldly, carelessly ; not in guile and hy-
pocrisy.
4. A door is to shut those in that are within. All
that are let in by Christ into those blessed rooms
before mentioned, let him alone to secure them there.
John X. 28. I Pet i. 6. When Noah was in the ark,
God shut him in.
II. What are the properties of Christ as a door?
A» a door he hath these properties.
1. He is a living door. This is peculiar to him.
No other door is so besides him ; as he is the living
way, Heb. x. so he is the living door. The door to
life, and a door that hath life. Other doors are dead
things. Now, it is true be was dead, but he is alive,
and lives for evermore, and thence it follows. Rev.
i. 18. and have the heys of hell and of Heath.
2. He is a low door. They that will enter in by
him must stoop, or else there is no entering. It was
man's pride, lifting up himself against God, that
shut up the old door; therefore it is humility, and
humiliation, and self-denial, that must help us in at
this new door, Luke ix. 23.
3. He is a strait door. Matt vii. 14. As we must
stoop, so we must strip ; there is no taking our lusts
and sins in with us at this door. Away with them,
allude to Mark x. 60. He, casting away his gar-
ments, rose, and came to Jesus. See Matt xix. 23,
62
APPENDIX.
24. A cable antwisted may, in time, be gotten
through a needle's eye, but not else.
4. He is a strong door. The door into the temple
was 80, when twenty men were employed night and
morning to shut and open it We read of brazen
gates. Such a gate Christ is, and it was needful he
should bo so,
F&r comfort to his people. Therefore he is able to
save to the uttermost ; therefore there is no danger
of being broken open, or plucked out. And,
Fwr terror to others. Therefore no breaking in
upon him, otherwise than upon his own terms.
5. He is an open door. As yet I may say so in
the sense in which he is an open fountain, Zech.
xiii. 1. free to all, Isa. Iv. I. Rey. xxii. 17. He
excludes none from coming in at this door, that do
not exclude themselves.
6. He is the only door. Besides him there is no
other. I am the door, that door, that one only door.
Acts iv. 12. I Tim. ii. 5.
Our own merit and righteousness is no door; tbere«
fore said Paul, What things were gain to me, them
I counted loss for Christ : yea doubtless, and I count
all things but loss for the excellency of the know-
ledge of Christ Jesus my Lord," Phil. iii. 7, 8.
The mediation of saints and angels is not. They
themselves have need of Christ to be their door.
General mercy is not ; it never yet pardoned one
sin, nor saved one soul, but in and by Jesus Christ
Ministers are not, nor ordinances.
III. What improvement is to be made of this
subject.
1. What cause have we to bless God that there is
such a door, especially that in love to our souls he
hath revealed it to us. Yet, more especially, that
he hath helped us in by it ; that it is shut upon us
for our security, and not against us for our exclusion.
2. What a condition are they in that are either in
darkness, or blindness, knowing nothing of this
door, like the Sodomites, Gen. xviii. Or, that are
shutting it against themselves by unbelief; or that
are knocking at other wrong doors, like the priests
of Baal, 1 Kings xviii.
3. Of what concernment is it to us, every one of
us, both to own Jesus Christ as the only door, and
to get in by him, and to do it quickly, before the door
be shut.
SERMON XXII.
CHRIST IS AS THE DEW.
HOSEA xiv. 5.
/ will he as the dew unto Israel.
These words are a gracious promise made to Israel
by the God of Israel, wherein the thing promised is,
that he will be as the dew to tfaem. Toa know mht.
the dew is. It is a moisture distilled from li[»v«e
upon the earth, in asummer*s morning, whereby fk
earth is refreshed in a dry season, and tbe ^nss.
and the corn, and the herbs are refreshed, and v&de
to grow. Now to this little inconsiderable tJiiie.
the Lord doth here compare himself, that is, God is
Christ, for out of Christ God is not a dew to ns, b«i
a consuming fire ; and, therefore, I say io Chri^
and therefore to him I shall apply it.
DocT. That the Lord Jesus Christ is as the dev
unto his Israel.
This comparison of the dew is made ose of fer
illustration in sundry places of Scripture.
The inconstant goodness of an hjrpocrite or dis-
sembler in religion, is compared to the monum^ dmwL
and the early dew, Hos. vi. 4. The morning c!o34
promising rain, the early dew performiDg scMnethinf
towards it, but nothing to purpose ; as good neters
whit as never the better. So in the case of the hjpo-
crite.
The multitudes of sincere converts that should be.
and were, in the days of the gospel* especially at tlu
first setting of it out, are compared to the multitude
of the drops of dew in a morning, Ps. ex. Z. du iew
of thy youthf that is, multitudes of yoong converts.
The benefits that the world hath from the prr-
sence of good people in it, especially when tbcj an
much made of; they are like the dew to the placa
where they live, Micah v. 7.
The excellency of brotherly love and unity, ssc
unanimity among brethren, is like the dew, P.v
cxxxiii. 1, 3. It makes every thing to grow, ajni
flourish, and prosper.
The word of God, especially the word of the p»-
pel, is like dew, Deut xxxii. 2. Isa. It. 10, 11. Hek
vi. 7, 8.
Here the Lord himself says, / will be as lAe dnr
to Israel.
Show, I. What likeness there is between Jesu
Christ and the dew.
II. Who the Israelis to whom he will be astbedfw.
III. When especially it is that we have need ol
this dew.
IV. What our duty is in reference to it.
I. What likeness is there between Jcsos Chrisi
and the dew?
The dew hath six properties, all fitly appUcable,
without straining, to the Lord Jesus Christ
I. The dew is divine and heaven-bom. Itis boi
of the earth earthy, but of heaven heavenly. God
himself is the Father of it, not man, Job xxxviii.SS.
It is often called the dew of heaven^ Gen. xxTii.
28, 39. Dan iv. 15; xxxiii. 5. 21. And is not
Christ so? Is not God his Father? Was he oot
begotten of him before all worlds? Isa. liit. 1. Wh»
shall declare his generation f He b the dew certaiolr.
for he came from heaven ; he is the ffiji of God.
WHAT CHRIST IS MADE TO BELIEVERS.
63
2. The dew descends, comes down. The motion
>f the sun is circular,* in a round, from east to west;
t>ut the motion of the dew and the rain is perpen-
iicalar, in a direct line downwards; and both for
the good of man. Jesus Christ descended: he
Biscended, it is true, but first he descended into the
lower parts of the earth, Eph. iv. 9. And it was a de-
scent indeed, if ever there was any, — from the right
band of the Majesty of heaven to be born of a poor
woman, in a stable, laid in a manger; to condescend
to be made man was much, but to be made sin, a
curse, was much more.
3. The manner of the descending of the dew is
observable ; it descends silently, makes no noise, as
the rain oftentimes doth, clattering upon the houses.
Such was the coming of this dew, the Lord Jesus
Christ, into the world ; he came not with observation,
liuke xvii. 20. with outward show, did not cry, Matt,
xii. 19. — not after the manner of kings and great
men, sending harbingers before them. When he
comes upon the soul, either in a way of sanctifica-
tion, or of consolation, it is silently; there is no
noise; — ^the friend that sits on the same seat knows
nothing of it, scarce the soul itself at present, Cant,
vi. 12.
4. It is the nature of the dew to soften as far as it
goes. So doth Jesus Christ : he finds the heart hard,
incapable of divine impressions, but he doth not
leave it so. He turns the stone into flesh. That is
more than dew ever did, Ezek. xxxvi. 26. By this
wc may know hath this dew ever descended upon
oar souls. What softness, piiablencss, tractableness
to the will of God, under ordinances, under provi-
dences, is there !
5. The dew moistens. So doth Christ The heart,
through sin, is not hard only, but dry« till grace
comes, and that opens a spring, which spring springs
up in the soul to everlasting life ; then there is weep-
ing and mourning for sin ; our own sins, Zech. xii.
10. and other men's sins, Ps. cxix. 136. Abab's re-
pentance was in some things beyond Josiah's, but
Josiah wept; so did not Ahab ; compare 1 Kings
xxi. 27. with 2 Kings xxii. 19. It is said of Gide-
on's fleece, it was wet with dew when all was dry
round about it, Judg. vi. 37. So it is oftentimes with
souls in ordinances, under providences.
6. The dew makes fruitful ; the grass, and the
com, and the herbs, and plants in the garden, and
in the field, grow the better after the early dew : it
is refreshing to them, and causes them to thrive and
shoot forth. Gen. ii. 4—6. Says Elijah, when he
would foretell a famine, as the means of it, '' There
shall not be dew these years." Says David, in his
elegy upon the death of Jonathan, when he would
wish the mountains where he died barren. Let there
be no dew, 2 Sam. i. 21.
* That is, appareniljf to, except upon Its own axis. It is now
pretty generally agreed that the earth and other planets move
The author of all the fruitfulness of souls is the
blessed Jesus, by the working of his Spirit and grace.
Isa. xliv. 4. See what follows here. He shall grow,
that is, with all kinds of growth ; downwards, up-
wards ; in strength, comfort, usefulness. Hos. xiv.
8. '' From me is thy fruit found." See John xv. 1 — 5.
Mai. iv. 2. As a sun he furthers fruitfulness and
growth : " grow as calves of the stall."
II. Who is the Israel to whom he will be as the
dew.
There is a two-fold Israel spoken of.
Israel the person. That was Jacob ; so called from
his prevailing with God in his wrestling. Of him it
is not meant He was dead and gone long before.
And,
Israel the people. This is two-fold :
Israel according to the flesh. The nation and the
people of the Jews ; the seed of Abraham, Isaac,
and Jacob. It was a truth with reference to them. The
Lord was unto them as the dew,— refreshing, cheer-
ing, comforting, making them to grow, and increase
wonderfully. And,
Israel according to the spirit. All truly penitent
believing people, whether under the Old Testament,
or under the New. Such as are described doing ac-
cording to rules given, Hos. xiv. 1 — 4. To such as
these Christ is as the dew. It is true he must de-
scend on us, ere we can be such, but when his grace
hath made us such, then he is indeed the dew unto
us. Now when it is said here, '* I will be as the
dew unto Israel," understand it,
1. Of the gospel church in general ; and the par-
ticular churches and congregations, the visible
members of it. The Lord Jesus hath been, is, and
will be, as the dew to them ; making them to grow,
and thrive, and increase, and bring forth.
2. Of particular believing souls. Such as are
Israelites indeed, princes with God ; called, and
chosen, and faithful. They- will all witness for him
— I am sure I have found him as the dew to me
many a time ; And so have I, will another say.
III. When especially have we need of this dew ?
1 . To be sure we have all need of it while wc are
in an unconverted state and condition. Till a shower
of this dew falls upon thee, thou art good for nothing.
God hath no service, no fruit, from thee. Thou art
like the mountainsof Gilboa, under God's wrath and
curse. O that thou wert made sensible of it, that
thy soul might be like the dry and thirsty ground,
that gapes for the dew and for the rain ; that thou
wert set a longing after it ; crying and calling for it.
2. .When the conscience is parched at any time
with the sense of guilt staring thee in the face,
through some wilful omission, or commission. O
then for a shower of this dew ! What is there else
that can give ease and comfort, butonly this ? 1 John
around the sun.
64
APPENDIX.
i. 7 ; ii. 1, 2. Rom. v. I. He alone is our city of
refuge, the altar we must fly to.
a Under the withdrawings of the light of God's
countenance. When he is pleased to hide his face
from the soul, whether provoked to it, or for trial,
when mourning alL the day long, this alone must be
the dew that must refresh and comfort, Prov. xiv.
12. A beam of that favour shining upon the soul
through Jesus Christ.
4. When a fit of barrenness prevails ; through the
stirrings of some corruption, the success of some
temptation, or through the want of quickening
means and ordinances, the word, sacraments, sab-
baths, solemn assemblies. What hath the soul to
recover itself by out of this ill frame ? Nothing but
a shower of this dew. When he that hath said here,
*' I will be as the dew unto Israel," comes by his
Holy Spirit, puts in his hand by the bole of the door,
speaks life and quickening to the soul, that makes a
speedy change, as Cant. v. 2, 4, &c.
5. In a time of outward trouble and calamity ;
when creature comforts fail, relations are unkind, or,
it may be, snatched away ; when losses and crosses
betide us, and our lifeis'made uncomfortable to us ;
— O the help that is had then, at such a time and in
such a case, from a shower of this dew ! To be able
to say. My Christ is mine still, and I am his. I have
my fountain though my cisterns be all drawn dry,
Hab. iii. 17, 18. As David, 1 Sam. xxx. 6.
6. When we come to die. The valley of the sha-
dow of death is a very low place, so low that it is
oftentimes very dark and uncomfortable to those
that walk in it ; but if the Lord Jesus be with us in
that valley we need not fear, Ps. xxiii. 4. Qne
shower of the dews of his refreshing, comforting
Spirit, whispering peace, enabling us to look beyond,
will make death to be quite another thing, 1 Cor.
XV. 56, 67.
7. When we go to an ordinance. The dew is neces-
sary to prepare the ground for the plough.
8. When we have been at an ordinance. It is
needful to close the soil with the seed.
IV. What is our duty in reference to this ?
1. Mix faith with it, as a divine truth ; that there
is certainly such a thing as this dew ; and that the
Lord Jesus Christ is it. We see and feel the other
dew, and know by experience what it is, but this is
spiritual and invisible ; yet it is as real a thing as
the other.
2. Be more and more sensible of your need of it
every day, in every thing; to soften, to moisten, to
make fruitful. All is nothing without it. Nothing
else will do the work but it only, 1 Cor. iii. 6, 7.
3. Ask it of God ; and having asked it, expect and
wait for it, in the use of appointed means. " Ask ye
of the Lord rain in the time of the latter rain," Zech.
X. 1. Say, " Lord, I want a shower of dew for my
soul : my plants, my graces, my comforts, wither and
decline ; my fruit fails ; help, Lord !" — And formeafc.
the ordinances are the way. — ^We moat lie b? ik
pool-side. Though they can do Dothiog withooikls.
though he can refresh without them, yet his ordLita7
way is in and by them. Wait as the basbandosfi.
Jam. V. 7. allude to 1 Kings xviii. 4.
But I can do nothing, says one, I am anworthj.
What doth the ground do to invite the dew? h
thirsts, and desires, and gapes, that is all. V^hA
worthiness is there in the earth to deserve sa«-2
refreshments from heaven? None at all ; the m3>
na, that is, Christ, came down in the dew — ^in tbe
ordinances, to be gathered only in the moniiL£
Look to it you that are young, it is the early de«
it is dried up at noon ; there are no showers cf u
then ; therefore, " Remember now yoar Creator l:
the days of your youth.''
4. Observe whence all your spiritual refresbai»!5
come, and all your fruit It is from Christ as joer
dew ; and let him have the glory of it, Ps. cscr. !.
1 Tim. i. 12.
SERMON XXIII.
CHRIST IS OUR SUN.
Mal. iv. 2.
But unto you that fear my name shall iJke Smm*;
righteousness arise with healing in his mngs : c9^.
ye shall go forth and grow up as calves ef \^
stall.
This sun here spoken of is certainly oor L«ord Je^
Christ. It must be he. It can be no other.
He is the Sun of righteousness. That if
He is most righteous in himself ; holy, harmtev.
undefiled, separate from sinners, as the Branch <*.
righteousness, Jer. xxxiii. 16. Righteous as God.
righteous as man, Jesus Christ the righteous. So ts:
is called, I John ii. 1. He is a Sun for righteoc^-
ness, transcending all other. Besides,
He is made righteousness to tci, 1 Cor. i. 30. Tbc
Lord Jehovah, our righteousness^ Jer. xxiii. 6. S:>
that if ye have any thing to do at any time with tfet
righteous God, any sin to get pardoned, service &r-
cepted, and are sensible ye have no righteousness of
your own, take his, and go in his name, and yo«r
work is done.
He is also a rising sun. There is a two- fold risioc
of this sun ;
The one general and universal to all the world :
at his incarnation, when the day>star, that is, tlu-
sun, from on high, visited us. Lake i. 78.
The other particular and personal, in our horizoa ,
and that is, when we are savingly converted. Tben
he rises, and never till then, to our sonls ; to ym
that fear my name. Not that we fear first, and tbea
WHAT CHRIST IS MADE TO BELIEVERS.
66
he San rises. No, the tun rises first, and pats that
iear into yoar hearts, that is, that repentance, faith,
lew nature, and then he rises in ns, and on as, more
iXkd more. Now, the query is, what the soal gets hy the
ising of this son. What doth the world get, what
10 particular creatares get, hy the rising of the sun
n the firmament every day ? I answer, six things —
ight — life — ^heat — healing — ^furtherance in growth —
md furtherance in fruitfulness. — So do the souls of
rue believers, by the rising of Jesus Christ, the Sun
if righteousness, on them ; every day they get spiri-
ual light, life ; and, therefore, if ye ask what kind
if Sun Christ is, and whatare his properties as such,
answer. He is an enlightening, enlivening, heating,
lealing sun« furthering our growth — and our fruit-
ulness. Of the two first we have discoursed before
—as oar light and life.^ Of the four last this day.
Jesus Christ is made unto us of God, a soul-heat-
Dg, soul-warming sun. What heat, what warmth is
here in the beams of the sun in the firmament, in a
ommer's day ! how extensive ! There is nothing hid
rem the heat thereof, Ps. xix. 6. Nay, if it be in the
aidst of the winter, though, by reason of its distance
rom as, the rays are weak, and want force, yet how
omfortable is it to us, how refreshing, how glad are
re of it ! And hath Jesus Christ never been in like
(lanner warming, refreshing, comforting to your
oals ? Have ye never found him a heating sun to you ?
t is trae, there are places where the heat of the sun
s sach, as not only blackens, but burns. And there
ire people too, to whom Jesus Christ is a burning,
onsuming sun ; that is, to all the impenitent, un-
believing opposers of his kingdom and gospel, to
11 that go on still in their wickedness. See in the
rst of the chapter, a very terrible threatening, — *' All
be proud, yea, all that do wickedly, shall be stubble :
nd the day that cometh shall bum them up, saith
be Lord of hosts, that it shall leave them neither
oot nor branch." But it follows,^'' Unto you
bat fear my name shall the San of righteousness
rise with healing in his wings," — as if he had said
-Be not ye afraid ; he that will be a lion to others,
nil be a lamb to you — an oven to others, a sun to
oa.
Show, I. What need we have of these warming
dflocnces from Christ the Sun of righteousness.
Lnd,
II. How and in what way Christ the Sun of right-
ousness, communicates heat and warmth to those
bat fear his name.
I. What need have we of these warming infln-
nces from Christ the Sun of righteousness ?
The need we have, is, upon the account of the
oldness we are subject to, in spiritual things.
Some are key-cold, stone-cold ; they have no
eat, no warmth at all. How should they? They
• See DiacounesIX and X.
p
are dead, dead in trespasses and sins, altogether
void of spiritual life ; and that was once the case
of every one of us, and is still the case of every un-
converted, unregenerate soul. Till Christ arise upon
us, and give us life, we are dead, Eph. ii. 1. When
life comes, heat comes.
Even the best, such as are spiritually alive, are
subject to their cold fits. The sense and feeling of
which, and complaining under it, is a sign there is
life, and that it is not the cold of death. Living
people are cold, as perhaps some of you are now at
this time, while I am speaking, f and dead people
are cold ; but there is this difference, the dead are
always so ; they feel nothing from it.
The causes of this spiritual coldness are,
1. Some inward distemper prevailing in the soul ;
some mortified Inst striving, which drinks up the
spirits. There are spiritual agae-fits, strokes of
palsy. The more of the stone in the heart, and the
earth in the mind, the cooler it becomes.
2. From the season ; night-time and winter-time
are cooling times. When God withdraws, it is both
night and winter with the soul ; and no marvel then
if it be cold.
3. From cooling circumstances, such as want of
ordinances, engagement with carnal relations. See
both in Ps. cxx. 5. *' Woe is me that I sojourn in
Mesech, that I dwell in the tents of Kcdar !" As
if he had said— Alas I how cold am I !
The effects of spiritual coldness are,
1. Inward uneasiness. Warmth is comfortable ;
cold is uncomfortable. When this sun was eclipsed
and gone, how sad were the disciples !
2. Unfitness for action. When numbness seizes
the joints, the man can do nothing, Job xxxvii. 7.
'' He sealeth up the hand of every man.'* Wonder
not if he cannot work.
3. Unaptness to receive impressions by the word
and by the rod — as wax when hard and cold. In-
quire,
II. How is heat and warmth communicated by
Christ to those that fear his name ?
In general— it is by bis wings. The sun, say you,
hath no wings. It means bis beams. In allusion to
the fowls, who not only fly with their wings, but
warm and shelter their young with their wings.
Matt, xxiii. 37. But,
1. In particular — he is a warming Sun to us.
(1.) He is so by the immediate motions and com-
forts of his holy Spirit. It is under that notion that
he is promised as a Comforter^ John xiv. 16. Com-
fort is warming. Also he is promised as fire. Matt,
iii. 11. When he sanctifies, he works as fire, which
is cleansing ; also when he comforts. And,
(2.) He is so by his word and ordinances, though
not without the Spirit They are dead things in
t Janttary, 1601*3.
66
APPENDIX.
themselviss ; it is the Spirit only that qaickens ; bat
the effect is produced when he is pleased to work
with them and by them.
The word of Christ hath a warmiDg facalty, Jer.
xxiii. 29. Luke xxiv. 32. Have not you yourselves
found it so many a time ? When you have come
cold to it, benumbed, frozen, bow strangely, how
suddenly, have you been altered, revived, quicken-
ed, comforted !
The sacrament of the Lord's sapper is a warning,
quickening, comforting ordinance, — as food, as phy-
sic, a cordial. Allude to I Sam. xxx. 11, 12.
Singing of psalms is another warming ordinance,
Eph. v. 18, 19. " Be not drunk with wine, wherein is
excess ; but be filled with the Spirit ; speaking to
yourselves in psalms and hymns and spiritual songs,
singing and making melody in your hearts to the
Lord."
(3.) He is so, by good society. The very sight of
a good man warms, much more converse with him ;
and the more inward and intimate the better, Eccl.
iv. 11. Not only bad company, but the want of
good company, is cooling. Fire is quenched as well
by the withdrawing of fuel as by pouring on water.
See Acts ii. 41 — 47.
May I be bold to ask you, How is it with you ?
What temper are you in ? Are you cold ? What kind
of cold is it — ^the cold of the living, or the cold of
the dead ?
My exhortation to you in both cases must be one
and the same : Away to Christ the Sun of righte-
ousness. Lay thy soul ander his wings, his warm
beams, the influences of his Spirit and grace, his
word and ordinances.
Beg of him to come and warm thee by them. This
is the meaning of David's oft-repeated request, Ps.
cxix. for quickening, — quickening.
Prayers must be seconded with endeavours. Mo-
tion begets heat ; so does meditation : '* While I
was musing the fire burned."
When you meet with spiritual warmth at any
time, let the Sun of righteousness have the praise.
We may lay ourselves under his warming beams ;
but what do we towards our own warming? Some
ministers, some subjects, are more warming than
others; but we must use all the means, and that
diligently.
2. Jesus Christ is made unto us of God a heavenly
sun, with healing in his wings. Our condition is
oftentimes not only a cold, starved condition, but
a sick and wounded condition. We are sick — of
the disease of natural corruption. We are sick — of
the wounds of actual sin.
We should be greatly concerned, each of us, about
— * - ■
* " We now wtthoat the smallest danger of incurring the sus-
picion or disloyalty, can safely pronounce that the royal touch for
the king's evil, is to be referred to the head of physical charms,
evincing that no order of men escaped the ancient contagion of
these two. If any thing ails the body, if tiiat be
sick, if that be sore, we send hither and send thitke,
far and near, for help. What ! and no concerned-
ness for the poor soul ? We should in this case be
more concerned, much more ; for the soal is oor
precious than the body; one soal is of morcTtlst
than a thousand bodies. The soal is the man. If
the body be sick and die, it is but the body, the son!
may do well enough ; but if the soul be sick asc
die, the man is lost. The body may perish aloee.
but the soul never perishes without the body ak)
perishing with it.
Count upon it, each of yon, yoa have need of
healing. If you think not so, yoa have most need o^
all. Matt. ix. 12. Have you not a €K>rropt naton
Why, that itself is a disease. Are ye not daih
trespassing and transgressing? Your backslidinp
must be healed, or ye are undone.
Behold I bring you tidings of great joy. There ii
healing, there is a healer. The San of righteousness
is risen. Away to him then vrith all thy sores, *ith
all thy sicknesses.
He cures of the disease of corrupted nature b?
his renewing grace. When the Spirit sanctifies, k
heals. O beg that Spirit of his ! Ps. li. 10.
He cures of the wounds of actual sin by his blood
and merit; as a Sun of righteousness iroputiio;
righteousness to us before God, wherein we are
made to be accepted. This justifies, acquits, ab-
solves, and so heals. See both together, Ps. ciiia
Consider, (1.) The healing that is with Christ
the Sun of righteousness, is the alone healing. There
is no other that can cure thee. Acts iv. 12. Whetbef
it be true that the king's evil can be cured by tfe
king's touch * only, is more than I know ; but I ac
sure the evil of sin can be cured no other way tba*
by the touch of the King of kings.— All other pbvsir
and physicians are of no value.
(2.) It is all-healing. There is no disease, i»
wound, that he cannot cure. Among diseases thosr
that are hereditary are hardest cored. Now sio m
such ; but though it be so, he can care it. Amo&f
wounds those that have been longest neglected ait
hardest cured. Are thine such ? Say not there is d§
hope. David lay three quarters of a year under tht
peril of a neglected wound, yet he did well. " Tk
blood of Jesus Christ cleanseth us from all sic.'
1 John i. 7. As when here on earth no disease «a5
able to stand before him, so it is now. The diseases
of the soul submit to his healing touch.
(3.) It is healing at hand. What is there nearer
at hand to us, wherever we are, than the sun-beams'
Would they afford a remedy for all sores and sick-
nesses, who would want it ? Lo, here is a son tba:
superstUion." Brand's Observations on Popular AntiquitTes. ▼
p. 699. An account of the ceremony nay be seen in the G«b*
Mag. ▼. xxi. p. 41Ab
WHAT CHRIST IS MADE TO BELIEVERS.
«7
rill heal thy soul ; and how near is it ! Away then,
ach of you, with all the speed imaginable, to this
lealer. Delays are dangerous. David complains,
's. xxxviii. 5. " My wounds stink and are corrupt
»ecause of my foolishness."
3. Jesus Christ is made onto us of God a growth-
urthering son ; they shall go forth and grow up as
alves of the stall.
Go forth — as a sick man when healed goes forth ;
¥alks abroad, after long keeping his bed or cham-
>er ; abroad into the open air, which is refreshing,
ind comfortable ; abroad, about his occasions. So
he soul, when cored of sin by the Sun of righteous-
icss, then, and not till then, goes forth ; that is, begins
o live, to live to purpose, to the will and glory of God,
0 his own happiness and salvation, Ps. crvi. 16.
And grow vp. — Oftentimes after a fit of sickness,
vhen cured, children are observed to grow and shoot
brth exceedingly. So it is with the soul, and it is
>wing to the sun's wings or beams. Nobody doubts
he infloence the sun hath upon the growth of trees
ind plants in winter. When the sun is away they
^row not, they scarce live. So it is with trees of
ighteoosncss, trees of the Lord's planting. All
heir growth is owing to Jesus Christ.
Can a tree or plant grow without a root ? No. Lo,
le is oor root.
Can a tree or plant grow without watering? Lo,
be is our dew.
Can a tree or plant grow without warmth ? Lo, he
s a sun to os, his warm beams make us to grow,
lud nothing else will do it without him. Sometimes
rrowth in grace is spoken of as a commanded duty,
1 Pet. iii. 18. 2 Tim. ii. 1. In the text and else-
where it is spoken of as a promised mercy, Prov.
iv. 18. Job xvii. 9. And the blessed Jesus is the sole
luthor of it.
As calves of the stall, — It shall be a speedy, useful
growth. It is true he promotes and furthers it by
ippointed means, Ps. xcii. 12, 13. But still himself
s the author of it.
Let us examine how it is with us. Do we grow,
^w in knowledge, grow in grace ? Are we better,
setter this year than the last, more humble, watch-
'ul, tender ? It should be so. Growth evidences
Tuth ; — ^painted trees grow not. Many grow worse
ind worse, 2 Tim. iii. 13. Growth will appear in
(trength, and in stedfastness.
Let me exhort and instruct you. Would yon
^row ? Get onder the wings of this son. '* Grow
n grace, and in the knowledge of our Lord and
^avioor Jesos Christ," 2 Pet. iii. 18. — How in grace?
By growing in the knowledge of Christ ; not head-
cnowledge, but heart-knowledge. After so much
^reaching of Christ God will certainly expect you
ihould grow apace. '' Grow up into him," Eph iv.
Id. — into acquaintance with him, into living upon
aim, especially as a Sun of righteousness healing us.
r t
4. The same is also to be said concerning our
fruit; our Lord Jesus is a fruit-furthering sun.
The summer time, when the sun is with us, is the
fruit-beanng time of the year. So when Christ is
near the soul, and the soul is under his influences,
then it bears fruit. ** 1 will be as the dew unto Israel :
he shall grow as the lily, and cast forth his roots as
Lebanon. His branches shall spread, and his beauty
shall be as the olive-tree, and his smell as Lebanon.
They that dwell onder his shadow shall return ;
they shall revive as the corn, and grow as the vine :
the scent thereof shall be as the wine of Lebanon.
From me is thy fruit found," Hos. xiv. 5 — 8. See
John XV. 1 — 8. *' I am the vine," &c.
SERMON XXIV.
CHRIST IS OUR SHIELD.
Genesis xv. I.
After these things the word of tlie Lord came unto
Abram in a visiony saying , Fear not, A brum : I am
thy shield.
The word of the Lord that appeared to Abram, and
said this, was the Lord, the Word, the second Person
in the blessed Trinity — God the Son ; oor Lord Jesus
Christ. He appeared often to the fathers in visions
before his great appearance, when he was made flesh
and dwelt among us. Now that which he said was,
I am thy shield.
Aye thine, O Abram, says one ; but what is that to
us, what kin are we to Abram I
I reply. No kin at all, only he was car father ; and
is that nothing ? It is true, we are no kin to him ac-
cording to the flesh, only as he and we are come of
the same Adam and Eve ; but, according to the Spi-
rit,— he is our father, and we are his children, if we
arc true believers. He is called the Father of the faith-
ful, Rom. iv. Ail that was said to him was said to os.
See chap. xvii. 7. A God to thee, and to thy seed.
DocT. That our Lord Jesus Christ is made of God
a shield to all true believers.
Thy shield ? each faithful soul may hereupon say ;
my shield. Lord; — as David, Ps. iii. 3; xxviii. 7;
cxix. 114.
Show, I. The meaning of this ; what a shield is.
II. The properties of this shield ; what kind of
shield Jesus Christ is. And,
III. What ose is to be made of it.
I. What is a shield ?
A shield is the same with a buckler, a broad plate
of gold, or brass, or steel, or such like, carried by
soldiers in their left hand to ward off blows from the
head and heart, while the right hand manages the
sword. Such a thing God the Word promised Abram
/.
68
APPENDIX.
here, and as in him, that he would be to him a shield,
that is, a defence, a protection, a preservation to keep
us from ail evil, from all hurts and harms, from
every thing that might annoy us.
But are we in danger? do we stand in need of such
a thing ?
Certainly. We do every day, and every night,
every hour, and every moment.
1. We are engaged in a warfare; every Christian
is to look upon himself as an enlisted soldier, and as
such hath need of shield and buckler ; not only of a
sword for offence, but of a shield for defence.
2. Our enemies that fight against us are many«
and mighty ; the world, the flesh, and the devil are
the three generals, and under each is Gad — behold,
a troop Cometh. " We wrestle not against flesh and
blood," £ph. vi. 12. that is, men like ourselves, and
yet among such we have enemies, and therefore as
to them we have need of a shield. Afier these thingSf
after the war of four kings with five, after Abnim
had rescued Lot, and made them all his enemies, no
doubt he was afraid. Now the Lord Jesus comes to
him. Fear notf they shall none of them hurt thee. I
will stand between thee and danger. Nay we have
another enemy, I had like to have said, worse than
all the rest, considered as an enemy, and that is
God, the mighty and terrible God: a professed
enemy to every wicked man, going on still in his tres-
passes. If thou have not a shield to defend thee
from him, from the stroke of his offended justice,
thou art undone. Now that shield is our Lord Jesus
Christ ; not only to defend us from men and devils,
but from being hurt by God himself.
3. It concerns us to get a shield, considering what
it is that is in danger ; even our all ; all we are, and
all we have, our life, health, estate, families ; nay,
more than all these ; our souls, our precious and
immortal souls, are in danger. They are in danger
of being wounded, of being destroyed. Their purity,
their peace, is in danger. O then see, see, I beseech
you, the daily need you are in of some shield, nay,
any shield will not serve— of this shield.
II. What are the properties of this shield ?
1. The Lord Jesus Christ is a living shield. Other
shields are dead things, made of dead materials ;
but he lives, and lives for ever. He was dead, it is
true, but he is alive again, and lives for evermore.
2. He is a lasting shield. Other shields are sub-
ject to be worn out in process of time with much
using, and then new ones must be had. Solomon
made golden ones. In his son's days, they were gone,
and brazen ones made in the stead of them ; but
here is a shield the same yesterday, to-day, and for
ever ; Heb. xiii. 8. It is a long time since Abram and
David had him for a shield, yet he is as firm and
good now as ever, as safe and as sure.
3. H«is an encompassing shield. Other shields are
for one side only, but here is a shield for every side —
right side, left side, inside, outside, Ps. v. 12. Itti
said concerning Job, and though the deTil said it k
said truth, ** Hast not thou made an hedge abost
him, and about his house, and about all that be hvk
on every side,*' Job 1. 10. — a hedge about, and aboot,
and round about, never a gap in it. — ^Were there <»e
open place, at that one evil might come in.
4. He is an impenetrable shield, socfa a shield »
cannot be pieroed through. We are told of a buck-
ler, or shield, that was seven-fold, the thickncsi d
seven ox-hides. What sword, or spear, or dart, cooM
pierce that shield? Lo, here is one beyond that,
armour of proof, such a shield as nothing can pit-
vail ag^nst, nothing can enter. Is it a thing possi-
ble to prevail by power against omnipotency ?
6. He is the alone shield, besides him there is i»
other. Solomon, and the rest of the kings, had
choice ; if one failed, they had another — for varietf.
But this never fails : there is no need of any other ;
it alone is sufficient Other shields are shields of
no value, such as cannot do our business, neither gf
one kind nor other ; none but Christ, none but Christ
Are not, it is asked, magistrates shields? P&
xlvii. 9.
They are sub-shields, nnder-shields ; he alocf
is the chief shield. They can do nothing without
him ; he can do what he pleases without them. Bot
Is not faith a shield ? Eph. vi. 16. '< Taking tte
shield of faith, wherewith ye shall be able to queue!:
all the fiery darts of the wicked."
It is not faith that quenches in itself, and of itself,
but as it receives Christ, and holds op Christ. Evm
shield must have a hand to hold it, so must this
shield. Now that hand is faith ; — ^not love, not re-
pentance, not patience ; but faith.
6. He is an all-sufficient shield.
He is a shield to all them that pvt their tren
in him. If there were more such than there are. ^
would be enough for each of them ; but not to otfaera,
Prov. xxi(. 6. Ps. xxxi. 19. It concerns every out
then to make sure his interest in Christ. If Christ-
less, shieldless.
He is so at all times, and in all cases ; against ill
enemies, bodily, ghostly ; in all perils and dangers,
to the inward, to the outward man, Gren. xvii. 1
Being God all-sufficient, he is shield all-sufficieBt
III. What use are wc to make of this ?
1. This is a very comfortable troth to all the Lord'?
people — that Jesus Christ is a sun to enlighten and
warm us, that he is a shield also to protect and defesd
us. Let our condition be never so pleasant and de-
lightful, if we be not safe in it, if exposed toperili
and dangers by enemies, what the better are we ?
It may comfort us,
(1.) In reference to public concerns. We sboald
be of a public spirit, that is, disposed to rejoice In
any truth we hear (as many are in news told) that
is for the good of God's people in general. Kov
WHAT CHRIST IS MADE TO BELIEVERS.
69
ach IS this, the Lord Jesus Christ is his churcirs
bield.
He is a shield to the universal church, visible and
n^isible — to protect and defend it from all its ene-
aies, within and without, open and secret. Matt,
c vi. 18. To his being so to it all along, we owe the
continuance of the being of it in the world to this
l^j. The power and policy of hell and earth hath
lot been wanting to undermine and destroy it, but
»ur Shield defends it.
Now it is his tabernacle. Moses's tabernacle was
secured from wind and weather, with a covering of
-a.m8' skins, and badgers' skins. So Christ is the
covering of his church, Isa. iv. d, 6.
It is his vineyard ; and see what care he hath for
he preservation of it, night and day, Isa. xxvii. I — 3.
It is his flock and fold ; and to preserve it, see
what he says, He will be a wall of fire round about.
It is his army, and to secure it he is a shield-gene-
ral ; not only captain-general, and ensign-general,
but shield-general, for their protection. Therefore,
^e that love Jerusalem, rejoice with her, Ps. cxxv.
1,2. Her enemies shall not prevail.
He is a shield to particular congregations, and
assemblies that profess faith in Christ, and obedience
to him, especially that walk worthy of their profes-
sion, to protect and defend them against the wrath
and violence of those that hate them. Are not we
ourselves an instance, amongst many others in like
circumstances? Had we been here to-day, if the
blessed Jesus had not been a shield to us? Whose
hand but his hath been our covering? It is true we
have a good law, and a good king and queen,* but
had they been for us, if the Lord Jesus had been
against us ? No, no ; he hath been for us, therefore
they. " The shields of the earth belong unto God,"
Ps. xlvii. 9. He that hath undertaken the protection
of the whole tabernacle, hath undertaken the pro-
tection of every apartment in it. He that hath un-
dertaken the care of the whole vineyard, hath un-
dertaken the care of every bed in it. He that hath
undertaken to look after the whole flock, hath un-
dertaken to look after every sheep in it He that
hath the command of the whole army, hath the
command of every troop in it. Therefore, to him
let us give the glory. Therefore, on him let us still
wait.
(2.) In reference to our own particular personal
concerns, we have daily need of a shield ; and we
have one, and shall have him our shield, if we trust
in him — even the blessed Jesus.
He is our shield to secure and safe-guard us from
God's wrath and curse due to us for our sins. Were
it not for him stepping between, every day we were
undone. The blows falling upon us lighted upon
our shield, and bruised him, Isa. liii. 4, 5. He was
• King WlUiam HI. and Queen Mary.
made a curse for us, died the death for us. O how
should we love him !
He is our shield from the rage and malice of Satan.
He goes about like a roaring lion, seeking to devour
us. And who secures us from him, but the blessed
Jesuis — ^the lion of the tribe of Judah ? He takes
our part.
He keeps us from being tempted, preventing os
with preventing grace. He was led himself into
the wilderness to be tempted ; Matt. iv. 1. But he
doth not lead us so ; and it is a great mercy, and
that for which we should be very thankful.
When we are tempted he is our shield to ward off
the blow of the temptation, so that it shall not fall
so heavy as otherwise it would, 1 Cor. x. 13. Luke
xxii. 30, 31. He was tempted, but see Paul's testi-
mony, '* He said unto me. My grace is sufficient
for thee ; for my strength is made, perfect in weak-
ness," 2 Cor. xij. 9.
He is our shield, to give us victory over the temp-
tation, nay, to make us more than conquerors, that
is, triumphers, as Job was. " The Lord knoweth
how to deliver the godly out of temptations," 2 Pet.
ii. 9. Eph.vi. 16. — quenching the fiery darts of the
wicked. —
He is our shield from the violence of mched men,
God had no sooner withdrawn his shield of protec-
tion from Job, but presently the Chaldeans and the
Sabeans were upon him. We cannot imagine what
our adversaries that hate us would do unto us, not
only to our assemblies and meeting places, but to
our persons and families, if the blessed Jesus were
not our shield, 2 Kings vl. 16—17.
He is our shield from all the evils and disasters
tltat we are day and night exposed to ; going out,
coming in, lying down, rising up. It is true, he
makes use of second causes in doing it, but himself
is the principal. The angels are of his appointing,
Ps. xxxiv. 7; xci. n ; and cxxi. He strengthens
our bars, Ps. cxivii. 13. He is our shield fromsick-
ness. He is the body's shield from falls and bruises.
He is the children's shield from burning and scald-
ing. Job i. 10. Say then, how much are we indebted,
and what shall we render?
2. Learn hence what a sad condition they are in,
to whom Christ is not a shield. How are they
exposed to all the evils and enemies that are against
them! Imagine a man in a field fighting, and no
shield, no friend. This is thy condition, sinner. O
be sensible of it, and be afraid.
3. By way of exhortation and instruction.
(I.) Make Christ your shield, by a hearty closing
with him as such, from a due sight and sense of
your absolute need of him, and of the insufficiency
of all others, in heaven and earth, to safe-guard and
defend you. Renounce them all, and cleave to him.
70
APPENDIX.
Suppose a paper or pasteboard shield were all the
defence a man hath in time of battle — ^how hopeless !
(2.) Having made him your shield, make use of
him as your shield, every day, in eveiry thing. Go
not out, lie not down, but under the shadow of his
wings. Say, as in Ps. xx. 7. *' Some trust in cha-
riots and some in horses ; but we will remember the
name of the Lord our God." Look up to him for
protection.
(3.) Having and using him as your shield, fear
not. There is a fear of care and caution, which is
our duty, and it is awakening. There is a slavish,
weakening fear, which is our sin. How often are
we warned against it — as here, " Fear not, I am
thy shield.''
SERMON XXV.
CHRIST IS OUR STRENGTH.
Phil. iv. 13.
/ can do all things through Christ which strengthen"
eth me.
This were a big word of holy Paul, in the former
part of this verse — / can do all things — unless he had
somewhat qualified it by adding, in the latter part
of the verse — through Christ which strengtheneth me.
Do all things ? One would hardly think it should
be the same man that says elsewhere, I am nothing,
the chiefest of sinners, less than the least of saints.
Each of these sounds like humility, bespeaks him
a humble, meek, lowly, self-denying man, such as
we all should be ; but to say, / can do all things, is
high and strange. What could be said more even
of God himself, Job xiii. 2. But his adding, through
Christy gives him the glory, even him who is God,
blessed for evermore. It is true it is / thatc/o when
I do, but then it is as true, what I dp Christ doth in
me, Gal. ii. 20. I Cor. xv. 10. Then it is he and not
I ; his strength, and not my own.
DocT. That our Lord Jesus Christ is the alone
strength of true believers, he is made unto us
of God — ^strength.
Not only wisdom, righteousness, sanctification,
and redemption, not only sun and shield, butstrenn^h
also. He doth not only strengthen us, but he is our
stre ngth . The Lord is my strength — i n the same sense
in which he isour life. We donotonly live inhim, and
by him, and through him, but he himself is our life,
Col. iii. 4. So we are not only strong in him, and by
him, and through him, but he himself is our strength.
Show, I. What strength this is meant of.
II. What need we have of him to be our strength
— wherein.
III. What are the properties of this strength.
IV. How and by what means does he commoni-
cate it to us.
y . What special inferences are to be drawn fro&
it, that Jesus Christ is the strength of tme believen.
I. Of what strength is this meant ?
Strength is two-fold :
1. There is natural strength, which is streogt^
of body. Some have very strong bodies in oomia-
rison of other ; they are stronger to bear barthess,
to endure hardship, to do work. The strongest that
ever was was Samson. But that the story of bis
is a Scripture story, and therefore certainly tme^ oee
would hardly believe it, that he should kill a lion .
slay a thousand Philistines with the jaw-bone of an
ass ; carry the city gates, posts and all, on his back;
burst the green withs ; and overturn a house witk
his two hands, Jndg. xiv. xv. xvi. The Lord was cer-
tainly with him, with him after a pecaliar maoocr,
strengthening him, or he could not have done it H«
was herein a type of Christ. He is our Samsos.
Jer. i. 34. Now as to this strength, either we have
it, or we have it not. We must be content If we ba^e
it ; thankful. We must not by any means bepnnd
of it, Jer. ix. 23, 24. For consider— there are son-
dry kinds of beasts that have more of it than we.
We received it — and a small matter may take it
away ; a short fit of sickness.
2. There is spiritual strength, which ia in the mxiKi
and soul ; called strength in the inner tmmn, Epb.
iii. 16. The one of these may be where the other is
not. Samson was strong in body, bat weak is
mind, else he would not have been deceived by a
woman, Prov. vii. 26. Many are weak in the ooter
man — women are the weaker vessels — who, neverthe-
less, are of great spiritual strength.
II. What need is there that he should be our
strength ?
Those who think they have need of none have most
need of all, as of righteousness, wisdom, washifir,
physician, so of strength.— ^That which needs strength
is weakness. Now we are none of us weak, are
we ? All strong, strong to do any thing : we eaa ^
all things, I warrant. No such matter. We are weak
and can do nothing, nothing, nothing truly good,
as it ought to be done, further than Christ works it
in us. '* Without me" — separate from mc, aot
taking me along with you — " ye can do nothio^r
John XV. 5. Yon cannot please God, profit othen,
save your own souls.
Our weakness is universal weakness. We are all
over weak. I mean in the inner man ; spiritaaliy
weak, Isa. i. 6.
We are weak in the head, weak-headed. Tbe
head is the upper region of the soul ; the appre-
hending, understanding, remembering facoltj i$
there. And are these strong or weak with as in spi-
ritual things ? Weak, certainly, I Cor. ii. 14. Do wA
ye find it so, in yourselves and others ? Luke xiv. CV.
WHAT CHRIST IS MADE TO BELIEVERS.
71
i'rov. XXX. 3. How dall, how forgetfal! Is it not
)ur daily complaiDt, and yet will we say we have no
leed of Christ? O see your need of him, and heg of
lim to give yoQ " an understanding, that ye may
mow him that istrae," 1 John v. 20. Beg of him to
>pen your understand ing, that ye may understand
he Scriptares, Luke xxiv. 45. Every time we open
he Bible to read, every time we go to hear a sermon,
et us say. Lord Jesus, be strength to my under-
ttanding, my memory.
2. We are weak in the heart — ^weak-hearted, Ezek.
cvi. 39.
The heart is put for the lower region, the will and
the affections. In these, it is true, there is strength,
!>nt it lies the wrong way, as wise to do evil, but to
do good we have no knowledge. We are strong
and stiff in choosing evil, and fast in holding it; in
refusing good motions, resisting, gain-saying, lov-
ing simplicity, hating knowledge, Prov. i. but as
to that which is good, how weak are we to embrace
it, and hold it fast. How weak are we in spiritual
combats with sin and Satan ; yielding presently,
overcome immediately, easily, at the first onset
What is that but weakness ? Now the Lord Jesus is
the strength of our heart, Ps. Ixxiii. 26.
3. We are weak in the hands — weak-handed.
The hand is the part that we receive with, if any
gift offered, money, a jewel. Such a hand we must
have, or we cannot be saved. Now that hand is
faith. And are we strong or weak in believing ? As
weak as water ; it is not in us to believe, till the
Lord Jesus works it in us ; faith is his gift. — ^The dis-
ciples were of little faith.
The hand is the part that we hold with, when we
have received. Suppose a man taking hold of Christ,
good hold, justifying hold, saving hold, can he keep
that hold by any strength of his own ? No, he cannot,
but as Christ is his strength. He is weak.
The hand is what we work with. We have a great
deal of work to do for God, for ourselves, for the
good of others ; repenting work, obeying work, pray-
ing work. And are we not weak in it, not only
backward to it, but awkward, untoward ? And is
not he our strength ? I can do all things through
Christ, Isa. xxxiii. 2.
4. Wc are weak in the back and shoulders.
Those are the bearing parts ; and are we strong
there? Can we hold up under a heavy cross, or cala-
mity befalling us ? No, no. We sink, we droop, we
faint, and that is a sign our strength is small, Prov.
xxiv. 10. But if the blessed Jesus put to his helping
hand, that strengthens, that upholds, Phil. i. 29. Col.
i* 11. Therefore to him we must go in this case also.
5. We are weak in the feet
Those are the standing parts, that bear the weight
of the body. The shoulders bear other things, but
the feet bear them. Now what feet hast thou, what
ability to stand ? We are often called on to stand ;
stand therefore, Eph. vi. But have wc strengthof
our own wherewithal ? Do we stand on our own legs ?
No, certainly, Phil. iv. 1. ** Stand fast in the Lord."
Those are the walking parts. And what walking
ability have we? The way we are to walk, is in the
way of God's commandments, of righteousness, of
holiness, of our duty. Alas, how weak ! not only
weak-sighted, eyes weak, not seeing our way, however
not clearly and plainly, but weak-footed ; as appears,
(1.) By our aptness to stumble, even at straws.
Every little thing offends, and turns us aside.
(2.) By the slowness of our pace. Were it not for
weakness, how might we rid ground in our way to
heaven.
(3.) By our inability to hold out We are soon
tired ; we begin well, but are weary presently.
This weakness is born with us, and is increased
through our own default, more and more.
It is growing weakness ; old men become weaker
and weaker; — and yet we are loth to own it, through
pride of heart.
III. What are the properties of this strength ?
1. It is divine strength. Less than divine strength,
and other than divine strength, will not do divine
work. We had need of the strength of God to take
hold, and to wrestle with God, and to walk with
God, and to work for God, and, therefore, such is
provided for us. ** By his strength he had power
with God," Hos. xii. 3. — not by Jacob's own strength,
but Jehovah's strength. Everlasting arms were
under him, enabling him to tug and wrestle with
him, as he did. *' According to his glorious power,"
Col. i. 11. — not according to our own shameful weak-
ness. Christ the power of God, 1 Cor. i. 24. There-
fore, be of good comfort, thou feeble soul ; God and
a weak creature can do any thing.
2. It is daily strength, that is, strength that we
have need of every day, and strength that is ready
for us every day ; '* Be thou their arm every morn-
ing," Isa. xxxiii. 2. Think of this, when waking
every morning.
Three things are to be done every day :
(1.) New temptations are to be resisted ; and how
else shall we be able to resist them, but in the
strength of Jesus Christ? Read 1 Sam. xvii.
(2.) New afflictions are to be borne. Sufficient for
each day is the evil of it. We are born to trouble,
and born again to trouble, but whence are we able
to bear it, but in the strength of Christ ? Col. i. 11.
(3.) New duties are to be performed — towards
God — towards our neighbours^-towards our families
— towards ourselves. And whence are we able to
do them, but in the strength of Christ ? Christ is our
arm in every prayer, in every thanksgiving, in every
repenting act, in every believing act. Are we to
give reproof, to take reproof? Strength is needful.
So in the affairs of our particular calling.
3. It is inward strength. I mean not only strength
72
APPENDIX.
in the inward man, in opposition to bodily strength,
but strength arising and flowing from an inward
principle. A man may be strong to do much, and
saffer mach, from external weights palling and draw-
ing, that is, from motives from without— to please
men, or gain applause from men, but that is another
thing from what is done by an inward principle,
grace in the heart, the love of God shed abroad there,
the love of Christ constraining, as the bias in the
bowl, the spring in a watch. Both of them are out
of sight, but both arc strong and strengthening.
Now inquire. Have ye this principle, can ye witness
to such a drawing from within ?
4. It is increasing strength. It is said of our Lord
himself, that he grew in strength, Luke ii. 62. that is,
as man. So do all that are his, Prov. iv. 18. They
go from strength to streng^tb, Ps. Ixxxiv. 7. Job xvii.
9. Thence it is that true believers who live long are
best at last. Other things weaken by age, but grace
strengthens by it.
5. It is suitable strength. It is suited
To persons that have it, according as their age>
condition, need requires. The little finger hath not
the strength of the arm, nor is it needful it should
have it. So a private Christian needs not the strength
of a magistrate, or minister ; nor the child, or the
servant, that of the master, or father, in the family.
It is suited also
To the work that is to be done with it. All work
requires not the same measure of strength for the
doing of it ; one hath work of one kind, now of an-
other. See Numb. vii. 6—8. " As thy days so shall
thy strength be/' Deut xxxiii. 25.
6. It is sufficient strength, 2 Cor. xii. 9. As for
ourselves, we have no sufficiency of our own to any
thing that is good. No matter, while there is an all-
sufficiency in the grace of Christ. Therefore, fear
not that any temptation, affliction, duty, will be too
hard for thee, Ps. xxiii. 4.
IV . How is this strength communicated to os ?
1. By the immediate influences of his Spirit, Eph.
iii. 16. As it is the Spirit that quickens, so it is the
Spirit that strengthens. Ho is the soul of our souls ;
as all the strength the body hath it hath from the
soul, so all the strength the soul has is from the Spi-
rit. He works all our works in us, and for us, Isa.
xxvi. 12. Our mortifying work, Rom. viii. 13. our
repenting work, Zech. xii. 10. our praying work,
Rom. viii. 26.
2. By the ordinances.
The word is strengthening both read and preached.
It strengthens the head in knowledge, the heart in
faith, and love, and all obedience.
The sacraments as seals are strengthening : what
a help to believing !
3. By good society. Ps. ixxxiv. 7. " They go
from strength to strength ;" that is, they increase in
number, and by that means in strength.
V. What special inferences are to be drawn hence'
1. Learn what is the reason we are so weak, U»
ground of all our infirmities. We are ChrtitieB,
Christless.
Some are totally so, therefore, tossed to and fro
like children, by errors, by temptation : thereCfHe
no work is done for God, or for the sooL
All in part are so ; we go forth in our own sticogth ;
as Peter, and you know what came of it.
2. Learn what to do that we may be strengtbeaed.
Ask it of God in the name of Jesos Christ, Ps.
Ixviii. 28. Isa. xxxiii. 2. Every day in every thio^.
3. Learn what to do when we hare asked and re-
ceived it. Use it ; it is a talent, li^^e can do mofc
than we think we can, through Christ atiengthea-
ing.
4. Learn what to do when duty is done, especially
if well done ; give him the glory, Ps. exv. 1. GaL
ii. 20. 1 Cor. xv. 10.
tsbeeomemy
SERMON XXVL
CHRIST IS OUR SONG.
Ps. cxviii. 14.
The Lord is my strength and song, and
sahation,
Christ, the true treasure, is certainly hid in the
field of the Old Testament, particularly in the book i
of Psalms, yet more particularly in this psalna. Who
else but ho is the stone refused by the bnilders, and
made the head-stone of the comer? v. 22. Who ebc
but he is here spoken of ? v. 14. my strength and laa^.
Is it not the same that is become our sahmtion ? oar
Jesus? All true believers may as truly say it in their
measure as David, — ^he is my song.
DocT. That Jesus Christ alone is, and ought to
be, the song of all true believers.
Show, I. In what sense we are to understand it
II. What of Jesus Christ is it that is especially a
believer's song.
III. What are the properties of that aonf^ whick
Jesus Christ is to all true believers.
rV. Make the application.
I. In what sense arc we to understand this, the
Lord is my strength and song ?
To be sure, not in that sense in which Job says,
" Now am I their song, yea, I am their by-word."'
Job XXX. D, Or David — " I was the song of the
drunkard," Ps. Ixix. 12. It is enough, and too much,
that he is so to unbelievers, to them that swear by
his blood and wounds, as unholy things, traraplio^
them under their feet. No ; " Unto you which believe
he is precious/' 1 Pet. ii. 7. Believers have other
thoughts of him, carry it otherwise towards him ; aad
WHAT CHRIST IS MADE TO BELIEVERS.
73
it IS one of their best evidences that they are true
believers.
But it is to be anderstood in a three-fold sense :
1. He is the main object of their hope and trust,
and ought to be so. Of this we discoursed before,
from 1 Tim. i. 1.* That which is our confidence uses
to be our song. If gold be our confidence, gold is our
song ; if our great friends are our confidence, they
are our song ; and so every thing else. Now a be-
lie vet's great, nay only, confidence is the Lord Jesus
Christ ; his hope is in him, and in no other ; no,
not in God himself, nor in the mercy of God, nor
promises out of Christ '' The Lord Jehovah is my
strength and my song, he also is become my salva-
tion/' Isa. xii. 2. Are our sins to be forgiven, our
performances to be accepted ? His merit and right-
eousness alone must be our song. We must hope
and trust in no other.
2. He is the main subject of their praises and thanks-
givings, and ought to be so. We have many occa-
sions to sing, that is, to give thanks, upon the account
of the many many mercies and deliverances vouch-
safed, both public and personal, Ps. xxxii. 7. Nay,
we must sing not of mercy only, but judgment also,
Ps. ci. 1. Like the nightingale, even when the thorn
is at our breast. But the mercy of mercies that we
are to sing of, and to bless God for, is Jesus Christ,
the gift of gifts, the unspeakable gift, 2 Cor. ix. 16.
3. He is the main matter of their joy and rejoic-
ing, and ought to be so. He is the head of their joy,
Ps. cxxxvii. 6. He is the gladness of their joy, Ps.
xliii. 4. We may rejoice in other things : husbands
are bid to live joyfully with the wife of their youth,
Eccl. ix. We must eat our bread with joy, and re-
joice in the labour of our hands ; but still Jesus Christ
must be our chief joy. Our song must be of him,
above and beyond them all : and is it so ? Can we
appeal to God and say. Lord, thou knowest all things,
thou knowest that it is so ? If we can, it is a good sign
of the good work wrought in us. " We are the cir-
cumcision, which worship God in the spirit, and re-
joice in Christ Jesus, and have no confidence in the
flesh," Phil. iii. 3. Mark, no confidence; Jesus
Christ alone is our confidence. And where is our
joy ? Is it not in Christ Jesus ? He that rejoices aright
in Christ Jesus can find enough in him to rejoice in,
in the want of other things, Hab. iii. 17, 18.
Three things are requisite to the making of Jesus
Christ our song, that is, the main matter of our joy
and rejoicing.
(1.) An interest in him. Not a common interest,
which all have in him as a common Saviour ; but a
peculiar interest, a special interest, as my Saviour :
this must be supposed. Now that which gives this
interest is our closing with him by faith ; it is be^
lieving that makes him ours; that is the foot by
• See Diacouite VL
which we come to him, the hand by which we receive
him, the mouth by which we feed upon him. What
is it that makes two one in the conjugal relation, but
the mutual assent and consent each to the other ?
Hos. iii. 3. So it is here.
(2.) The knowledge of that interest Many have
the former that have not this, and that is the reason
why many, concerning whom we hope they are truly
in Christ Jesus, yet do not rejoice in him as they
ought He is not their song. Their strength he is,
to uphold and support them, that they sink not under
their doubts and despondences, but their song he is
not The more is the pity that these two should be
parted ; yet sometimes it is so. Zion said, ** The Lord
hath forsaken me, and my Lord hath forgotten me,*'
Isa. xlix. 14. And is it any marvel, when the King
of Zion himself hath said so, ** My God, my God,
why hast thou forsaken me?" Ps. xxii. 1. It there-
fore concerns all true believers that have an interest
in Christ, to clear up their interest to their own souls,
that they maybe able to say, *' My Beloved is mine,
and I am his," and, therefore, he b and shall be my
song.
(a) Suitable walking. If we let the reins loose to
sin and folly ; if we suffer the world and yanities of
it to encroach upon us, and to steal away our thoughts
and affections, that will quickly spoil Christ's being
our song, Hos. ix. 1 . Joy is forbidden fruit to a back-
slider, such have other work to do. It is they only
that keep conscience void of offence, that walk cir-
cumspectly, not as fools but as wise, that keep close
to God and duty, I say, it is they only, that can re-
joice in Christ Jesus. And therefore, see to it all
ye that desire to make Christ your song, and to re-
joice always in him ; mind your way ; mend your
pace ; ply your work.
II. What of Christ especially is a believers' song ?
True believers sing, and ought to sing,
1. Of what Jesus Christ is in himself as to his
personal excellences and perfections. It is usual
to make songs, and to sing them by way of encomium,
or praising, of worthy men that outshine others.
They made songs of Saul, and of his valour; of
David also. David himself made a song in praise
of Jonathan. And have not we much more cause
to make and sing songs of the blessed Jesus ? Is
there any like him, any in heaven, or on earth, to
be compared with him ? There is something in him
that makes him more admirable than his being a
Saviour. What is that? His perfections as God
infinite, eternal, unchangeable in his being, wisdom,
and power. Of these we ought to sing. His name
is Michael — who is like thee, O Lord ! We ought to
sing of him as a Saviour, onr Saviour. — So in the
text — and is become my salvation. There is no need
to make songs to this purpose, there are some made
74
APPENDIX.
already ; lead Pa. xlv. The book of Solomon's Song
is an encomium of our Solomon, read eh. v. 10,
&c.
2. We ought to sing of what be is to as. Yon
have heard in sundry particulars already, and more
is yet behind. He is our foundation, our food, our
root, our raiment; and should we not sing of these?
Is there not cause ?
3. We ought to sing of what he hath done, and is
doing, and will yet do, for us.
What he hath done. He hath taken our nature
upon him, and in our nature suffered and died ; be
hath washed us from our sins in his own blood;
called us with a holy calling; begun a good work.
What he u doing. Is he not ever living to make
intercession for us? Is he not guiding and guarding
us, enlightening and comforting us, every day ?
What he will do for us. He will perform the good
work that he hath begun; he will come again
and fetch us to himself, that where he is there we
may be also. Can ye name any other to sing of,
that hath done the like for you ?
III. What are the properties of this song?
1. He is the angels' song. They were singing
songs at the beginning of time, to the praise and
glory of God — creator, Job xxxviii. 7. Aye, and they
were singing too in the fulness of time, Lukeii. and
what was their song? It was to the praise and glory
of God — redeemer, Luke ii. 13, 14. Though they
could not sing, as we. Who washed us from our tins —
yet for our sake they sang, On earth, peace. Yea, and
for their own confirmation also. So that it is no dis-
paragement to be heard singing this song, when the
blessed angels themselves sing it Christ is their
song.
2. He is the most ancient song ; the song of the
ancients. All the Old-Testament saints sung of
him, and rejoiced in him. Abraham saw his day,
and rejoiced ; the patriarchs sung of him ; the pro-
phets sung of him ; Isaiah especially, the evangelical
prophet, read cL v. xii. xx\i. xxvii. and Ixiii. only
with this difference, they sung of him as one to
come, for they saw him, though it was but as through
the lattices, or as through a glass darkly.
3. He is the new song. Wherever ye read of a new
song in Scripture, it points at him, Ps. xxxiii. 3; xl.
3; xcvi. 1; xcviii. 1; cxlix. 1. He is the New-
Testament song. Ever since his coming in the flesh
all his saints have been singing of him, as of one
already come ; rejoicing in him, and showing forth
his praises. As fast as they have been made new
creatures they have learned this new song.
New, that is, excellent, because when things are
new they are at the best.
New, upon the account of new occasion given, a
new mercy received.
4. He is their night song, Ps. xHi. 8. Job xxxy. 10.
In the night season, wjien others are ske^u.
true believers are rejoicing in God tbeir Rcdeearr.
and solacing diemselves in him, Ps. cxlix. 5. CaiL
i. 13. Acts xvi. Paul and Silas sang at midni^t.
In the night of sorrow and affliction. To be alik
to sing then, when eveiy thing looks sad and »r-
rowful round about us, is a g^eat matter ; as Datid
1 Sara. XXX. 6.
5. He is their song all the week, and their son;
on the sabbath. We are bid to rejoice in the Lord
always, every day, and they that have an interest is
Christ, and know it, do so ; bat especially on sab-
bath days, Ps. cxviii. 24. Sabbath days are sft
apart on purpose. Ps. xcii. is entitled a Psalac?
Song for the Sabbath day, v. 1 — 3.
6. He is their song while they live, and their s«£
when they die. While they live, in all the tansct
their lives, Ps. cxlvi. 2. And in a special maose
when they come to die ; upon sick-b»ls, anddtati-
beds. As it is said of the swan, that she sings svees-
est when dying, so it is with many of God's peopk
At the death of Mr. John Jane way,* one prese::
said, he never was in a room where God in Chrisi
had more praises than there at that time.
7. He is their song in the world, and will be tkl?
song to eternity. What is the great employment d
heaven, and what will it be for ever and ever, boita
lift up God-redeemer, Rev. v. 9 — 13. Jesas Christ
is to be our everlasting song, Isa. xxxt. 10. Itis^
to be found doing that now that we would be ^i^
to be found doing hereafter— world without end.
IV. Let us make the application.
1. This may serve for an examining sign, or marl
of trial, whereby to know what we are as to w
spiritual state and condition. We are bid to tn
ourselves, 2 Cor. xiii. 5. The glory of God and os
own comfort depend much upon our knowing, or B>t
knowing, of ourselves. Marks are needful for oai
help herein. Amongst others this ; What is Jess*
Christ to us ? What think we of him ? Hath be efc
been our song ? Do we rejoice in him ? Do ve ks
rejoice in other things more than in bim ? Hate nA
other things more of our thoughtsi, desires, pBisoits.
joys? If yea, suspect thyself, and change tfayvsj.
Conversion is often spoken of under the notios tf
singing, Ps. cxxxviii. 4, 5. Isa. liv. l. Rom. v.
9, 10.
Get acquainted with Jesus Christ. The Werd
reveals him to us, but the Spirit reveals him in ^^
Pray for that Spirit. Be learning Christ daily.
Make him thy own by believing ; accept of him-
close with him ; let all go for him.
Having done this, be often meditating what tke
blessings and benefits are that are made over to ns
by him, and through him— justification, adoptioe,
and sanctification — and call them all thy own: ?^
xlviii. 11, 12.
* A. D. 1667, »t. S3. See Clarke^ Lives, p. 69. foL cd. i»
WHAT CHRIST IS MADE TO BELIEVERS.
76
2. Here is a word of reproof to the true believers
nong us^ that do not maice Christ their song, that
'e in him, but do not rejoice in him ; however, not
ith evenness and constancy, not in that measure
id degree, that they should and ought Thou
louldst chide thyself for it, Ps. xlii, and xliii. 5.
onsider —
It grieves the Spirit of God.
It blemishes the ways of God ; makes thee a
u mbling-block to them that are without, like the
^11 spies.
It is weakening to thyself. The more Christ is
ir soDg the more is our strength, Neh. viii. 10.
ben search out the cause.
3. Exhortation, to all that call themselves be-
svers. Make Christ your song, week days and
ibbatb days.
He is worthy that you should.
The gain of it will be thy own, in present comfort,
t eternal recompence. " Now the Lord of hope fill
>u with all joy and peace in believing, that ye may
^ound in hope, through the power of the Holy
host,'' Rom. XV. 13.
SERMON XXVIL
CHRIST IS OUR HORN.
Luke i. 68, 69.
3Us$ed he the Lordf^for lie hath raised up an HORfi
of salvation for us.
HESE are the first words of the song of Zacharias,
le father of John, wherein he blesses God, not for
ohn, though John was to him a great mercy, being
le son of his old age; yea, and a mercy to all
srael, being the prophet of the Highest, and the
>rcrunner of Jesus ; but for Jesus, the mercy of
lercies, the universal mercy. If you ask wherein ?
I answer, — As a Redeemer— ^Ao hath visited and
EDEEMED — God the Father, by God the Son;
ot from corporal, but from spiritual, slavery. We
ave cause to bless God every day for a Redeemer.
Ind
As a horn of salvation.
DocT. That our Lord Jesus Christ is raised up of
God to be a horn of salvation to all true believers.
Show, I. The meaning of this — why a horn, and
irherein a horn of salvation. And,
II. What kind of horn of salvation Jesus Christ
a — what are the properties of this horn. And,
III. Make the application.
I. I am to explain this — a horn of salvation.
A horn hath many significations in Scripture :
• AnUocbus Epipbanea, king of Syria. He died, B. C. 1650, io
1 . There are horns, properly so called, wherewith
beasts are armed ; some with two, some, it is said,
with one, as the unicorn, which hath its name from
having but one horn, Ps. xxii. 20, 21. These horns
are not only the beauty of the beast that hath them,
but his strength also: with them he pushes, and
gores, and tosses to and fro what is in his way ; and
it is incredible what the strength of some creatures
is in their horns.
2. There are figurative horns.
We read of the horns of the altar ; to which the
beasts were tied that were unruly when they were
to be sacrificed, Ps. ex viii. 27. — and to which Joab
fled for refuge from the avenger of blood that was in
pursuit of him, 1 Kings ii. 28.
The power ofwiched men, wherewith they vex and
oppress their poor neighbours, is called their horn,
Ps. Ixxv. 4, 5, 10. The godly also have their horns,
*' The horns of the righteous shajll be exalted," Ps.
Ixxv. 10.— that is, I will advance them to honour
and power. It is never well with a nation or king-
dom but when it is so, Prov. xi. 10. Antiochus,*^
that bloody enemy of the Old-Testament church,
the type of the antichrist, is called in Daniel, the
little horn, Dan. vii. 8, 21.
3. There is the musical horn, to blow with ; either
made of a beast's horn, or of some other materials
framed in the likeness of a beast's horn ; crooked,
1 Chron. xxv. 5. The same arc elsewhere called
comets, Ps. xcviii. 6, 6. Dan. iii. 5, 15.
4. There is a vessel called a horn wherein oil was
put, when David was anointed king by Samuel, 1
Sam. xvi. 1, 13. Saul was anointed with a vial of
oil, a small quantity, 1 Sam. x. 1. David was
anointed with a horn, that is, abundance of oil ;
noting the difierence that was to be between them —
in their gifts for government— -and in the duration
of their kingdom.
Now which of all these is applicable to Jesus
Christ ? I will tell you when I shall first have told you
what the salvation is. Salvation is three-fold.
Temporal — from temporal enemies.
Spiritual — from sin, and the world, and the devil.
Eternal — in heaven, from the wrath that is to
come. Neither is that all. Salvation of each sort
hath more in it than rescue from evil, it includes
also the presence and fruition of the contrary good.
So that salvation is the main matter. When it is
said of Christ that he is a horn of salvation, it means
— that he is the author and procurer of all good to
us, temporal, spiritual, and eternal. It is he also
that saves and delivers us from all evil, bodily and
ghostly, present and future. Well might Zachary
say, *' Blessed be the Lord, for he hath raised up an
horn of salvation," Ps. Ixviii. 19, 20.
A horn oi salvation, namely, a saving horn. Other
the 12th year or Ms leign, and the 39tb of bis life.
76
APPENDIX.
horns are destroying horns ; beasts' horns are so ;
the little horn was so. Bat, lo, here is a saving horn,
a horn that harts nobody bat those that stand it oat
against him, and think to fight it oat with him ;
them he pashes and gores, and rains with a vrit-
ness. Lake xix. 27 ; xx. 18. As for others, he is to
them a saving horn, a redeeming horn, a delivering
horn.
II. What are the properties of this horn of sal-
vation ?
There are only two properties — according to the
two-fold signatnre of a horn.
He is a plentiful horn of salvation, as horn signi-
fies plenty. And,
He is a plentiful horn of salvation, as horn signi-
fies power.
I shall pat them together in this proposition : —
7%ere t# plenty of powerful salvation in Jesus Christ,
hy the appointment of the Father, for all true believers,
that is, for all that will come to him for it. I shall
show,
1. That salvation by Jesas Christ is powerful sal-
vation.
What we translate a horn of salvation, is by some
rendered a mt^At^M/volum. Salvation by Jesas Christ
is mighty salvation, Jer. I. 34. Their Redeemer is
strong » If he were not strong and mighty, yea, al-
mighty, he could be no Redeemer for us, because of
the mighty enemies that were, and are, against us ;
and because of the vigorous opposition they make to
hinder our salvation. Ho that will be the Author of
salvation to us must be strong enough to deal,
(I.) With God: for he is against us as sinners.
His justice is our enemy, and must be satisfied.
And can the blessed Jesus do that for us? is he
able ? Yes, he is able, in the sense in which we
call a rich man an able man ; he is able in respect
of wealth and riches, to pay all our debts, if they
were a thousand times more and greater than they
are, not farthings, and pence, and pounds only, but
even talents ; and therefore, if any be sent to the
prison of hell for their debts, it is not for want of a
sufficient surety to undertake for them, but for want
of accepting of him, Heb. vii. 25. O mix faith
with this, and say, If it be so, why am I thus ? His
merit is of infinite worth and value.
(2.) With Satan. He is the gaoler in whose cus-
tody all unregenerate people are. They are his
prisoners, his captifes, his galley-slaves now, and
must be with him for ever. And can the blessed
Jesus deal with him ? is he hard enough for him ?
He is certainly ; he hath brohen his head. Gen. iii. 17.
He bath led captivity captive, Ps. Ixviii. 20 — made
a shew of him openly. Col. ii. vanquished and de-
stroyed him. — We read, in Matt iv. of a duel which
he fought with him, — though upon g^eat advantage
on the devil's part, yet he beat him out of the field,
which was a pledge, or specimen, or earnest, of hi"^
gretit victory by dying, Heb. ii. 14. It most se(4
be so. Though the devil have great power, as veJ
as great wrath, Eph. vi. 12. yet bis power is ba
created power. He is a creature still. But ost
Redeemer is Jehovah. There are two lions ; the oee
— a fallen angel, 1 Pet v. 8. the other — God bkift-
ed for ever, the lion of the tribe of Jadafa.
It is an act of infinite power to fetch a sool at gr^t
out of the devil's clutches — by converting grace.
Luke xi. 24.
It is an act of infinite power to preserve us ever
after, from being rained by him.
(3.) With the corrupt nature in us. This is £
hard to be dealt with, to be subdued and conqoered.
as the devil himself. Suppose an impregnable
castle defended by a mighty giant, a Goliah ; that h
the case. There are two wards in this castle, as et
Chester, the higher ward, and the lower ward.
Tke understanding, that is the higher ward ; tm-
tified with invincible ignorance, inveterate prejii-
dices. These he pulls down, 2 Cor. x. 4. He en-
lightens the mind, Eph. v. 8. It is strange whli
what power.
The will, that is the lower ward ; stobbom, obsti-
nate ; will by no means be persuaded, till the mi^rr
grace of Christ comes, Ps. ex. 3.
(4.) With the malice and power of wicked nez
the professed enemies of God's people. Cao tif
blessed Jesus deal with them ? Is his bom stroei
enough for their horns ? — Certainly it is, and will he
sure to overcome them.
(5.) With death and the grave, 1 Cor. xv. 56, S.
2. There is plenty of this powerfal salradoi.
enough, and enough again ; not a vial, bat a horD,ot
salvation. It is the appointment of the Father tb&:
it should be so, " It pleased the Father that in hia
should all fulness dwell," Col. i. 19. He is all/V-
ness dwelling — not for himself, but for os, John i. 16.
As the fulness of milk in the mother's breasts, c^
light in the sun, or the fulness of water in the sprioc
or fountain, which is a flowing fulness, Zech. xiii. I.
'* a fountain." Not a vessel or laver, alladiD^ tt
that wherein the priests were to wash — larger is
Solomon's time than it was in Moses's time, tfaoo^k
still only a laver ; but here is b. fountain. There is
a great deal of diflference between a laver andt
fountain. Our wants are many and great, and if
our supplies be not accordingly, what will becosof
of us?
(I .) We want righteousness wherein to appear be-
fore God every day — for the pardon of our siB>,
— and for the acceptation of our services. Oorovs
will not do. He hath it for us ; be hath eaongh. i
horn of righteousness; Dan. ix. 24. averlashwf
righteousness. A spring that cannot be exhausted,
Jer. xxiii. 6. He is Jehovah our righteonsness.
(2.) Wo want wisdom to lead and guide as in all
^the practical affairs of our souls. How oft are «
WHAT CHRIST IS MADE TO BELIEVERS.
77
a loss for want of it ! Lo, here is a horn of wisdom
r thee, diyine, heavenly wisdom. Col. ii. 3. Not
r himself, bat for as ; not to be laid up, but to be
id oat, 1 Cor. i. 30. James i. 5. — ^he gives liberaUy.
(3.) 'We want strength; strength to do in doing
ne ; to suffer in suffering time. Our streng^ is
sakness ; oor sufficiency, insufficiency, 2 Cor. iii.
Lo, here is a born of strength for thee. Not only
strong horn, in itself strong, but a horn of strength
r ««, to make us strong. See discourse on Phil. iv.
t.* IVe can do nothing without Christ, John xv.
bat all things through Christ
(4.) IVe want grace. Some want it altogether —
ey have none of it Others, that have it, want
ore of it, more faith, and more humility, and more
eekness, patience, contentation, submission. Lo,
:re is a horn of grace for thee, a fulness. Wouldst
loa have more faith ? pray as the apostles, Luke
irii. 5. '* Lord, increase our faith."
(5.) We want peace, that is, comfort in our souls,
ora the sense of God's love and favour towards us.
[any a one would give all the world, if they had
, for one smile of his face. Lo, here is a horn of
eace and comfort for thee in Christ Jesus, John
iv. 27. 2 Pet. i. 2. He is our peace — not only our
eace-maker, but our peace-matter. Away to him
len by believing.
(6.) We want eternal life ; want it indeed, for we
ave forfeited it, and are never likely to recover it
y any thing we can do. This is salvation — ^the
>p-stone. Now there is with Christ a horn of this
Iso, John X. 10.
(7.) We have temporal wants also; some of one
ind, some of another. I put these last because
iiey are the least; of least consequence in com-
arison, though we are apt to complain most of them.
)De wants health ; another wherewithal to pay his
iebis, and maintain his family, and pay his taxes ;
nether is struck at by enemies, and wants a friend
9 stand by him. Lo, here is a horn of supply for
hee in all thy wants; one that hath wherewithal;
or the earth is his, and the fulness thereof, as well
.s heaven, and the fulness thereof, — " My God shall
apply all your need," Phil. iv. 19. — it includes
emporal needs. When he sent forth his apostles
vithout purse or scrip, at their return he asked
hero. Lacked ye any thing ; and they said, Nothing,
Liord.
III. The application.
1. Let this advance your esteem of the blessed
Fesus. Think of him according to what is meet, as
1 strong, mighty, rich, able Saviour. The pre-emi-
lence is his; let him have it, Col. i. 18.
2. Let us bless the Lord God of Israel, who hath
raised up the horn of salvation for us, laid help
upon one that is mighty, Ps. Ixxxix. 19. We have
• Dtscofine XXV.
cause to be thankful for oar temporal salvations by
him, but especially for spiritual and eternal salvation.
'< Lift up the horn," 1 Chron. xxv. 6. that is, Christ
They sung the gospel psalms, such as Psalms ii.
Ixviii. ex. &c.
3. Let us make sure our interest in this horn by
heartily closing with him upon gospel terms, that we
may each of us call him my horn, Ps. xviii. 2.
4. Live upon him with all holy joy and cheerful-
ness, Eccl. ix. 8. There is no room for despair or
distrust
6. Live to him in all holy obedience — care to
please, fear to offend — ^in order to living with him.
SERMON XXVIIL
CHRIST IS OUR HONOUR.
1 Petrr ii. 7.
Unto yott, therefore^ which believe, he it preciaw.
The doctrine from these words is this. That Jesus
Christ is an honour to all true believers.
To be precious to them, and to be an honour to
them, yon say, are two things.
I reply, They are in effect the same. However, to
be an honour to them is, I am sure, more agreeable
to the original, for what else is the Greek word here,
but an honour ? See the margin.
Two things I mean by it:
1. He is the Author of honour to them
2. He is, and ought to be, the object of honour
from them. He honours them, and they do, and
should, honour him. The latter follows upon the
former. The former is to be spoken to as to the
doctrine, the latter as the application by way of in-
ference from it.
Show, I. Wherein, and upon what accounts, Jesus
Christ is the Author of honour to all true believers.
II. What kind of honour it is.
III. What we learn from it.
I. How is the Lord Jesus the Author of honour to
all true believers?
We use to say concerning the king, that he is the
fountain of honour, that is, all his subjects that are
men of honour, derive their honour from him.
Others give them honour, but it is he that makes
them honourable. Now King Jesus is he, and he
alone, that is the fountain of honour to all true be-
lievers; they derive their honour from him.
I. He hath himself an honourable esteem of them.
They are persons of honour, even the meanest of
them, in his account, Isa. xliii. 4. He finds them, as
all the rest of the children of Adam, without honour,
78
APPENDIX.
even as tbe beasts that perish by natare, Ps. xlix.
12, 20 : — ^this is the barthen of that Psalm, bat he
doth not leave them so. They find favour in his
eyes through his own mere mercy and free grace, and
then he honours them : he loves them and then hon-
ours them. Just as it is with kings oftentimes ; they
do not honour men for desert sake but for good plea-
sure sake ; they will because they will ; and thence
many unworthy men are men of honour. So the
King of kings. We must say, '' After that the kind-
ness and love of God our Saviour toWard man ap-
peared : not by works of righteousness which we
have done, but according to his mercy he saved us,
by the washing of regeneration, and renewing of the
Holy Ghost; which he shed on us abundantly through
Jesus Christ our Saviour," Tit. iii. 4-«-6. We must
all say in like manner, Not hy works of righteomneu*
It was the dear love he had to them, and the honour-
able esteem he had of them, that made him do and
suffer as he did for their ransom and recovery. Rev. i.
6. — loved and washed ; as John xiii. 1. — loved, and
therefore washed their feet with water. He took
upon him the form of a servant, Phil. ii. 7. And like
a servant, he served that he might honour us. His
degrading purchased our honour, Luke xxii. 27. O
how should this affect us !
2. His will is, that every one else should be in
this like himself, in having an honourable esteem of
them. As when the king bestows a degree of hon-
our upon a person, makes him a knight, or a lord,
or an earl, he expects others so to regard him ; so it
is here. See Esth. vi. 9, 6, 7. They that do not honour
the true saints and servants of the God of heaven,
do not do as Jesus Christ would have them do, Ps.
y. 4. It is made the character of a citieen of Zion,
that he honours them that fear the Lord ; hortourt
them, hath a high and honourable esteem of them ;
how low and mean soever they may be in the world,
as to their worldly state and condition. How much
soever they may be despised, and scoffed, and scorned
at by others, they are the excellent of the earth, in
his eye, because they are so in Christ's eye, Ps.
xvi. 2.
3. He hath done that for them, which in the ac-
count and esteem of men may, and doth, deserve
that honour. I do not say, they deserve that he
should honour them, I said the contrary before, but
that men should honour them, Rom. xiii. 7. — honour
to whom honour.
What is it that he hath done for them that may be
the ground of men's honouring them ?
(1.) One ground of honouring men is upon the ac-
count of their personal excellences and endow-
ments ; some are honourable for their learning, and
knowledge in arts and sciences ; some for their wis-
dom and prudence in the management of secular
affairs ; in the field, as soldiers ; in the senate, as
counsellors. Now if so, the people fearing God de-
serve honour indeed, for they have better knowledfe
than others. They from the least even to the greatest
know God. And whence have they that knowledge,
but from Christ, who gives them an understanding?
1 John V. 20. They have wisdom also ; another sort
of wisdom ; wisdom from above in soul affairs : thej
are wise to discern the times — and whence have tbej
that wisdom, but from Jesus Christ, who is made uoto
them of God wisdom ? 1 Cor. i. 30. They search tke
Scriptures, and those make them wise ; and therefore
noble, Actsxvii. II.
(2.) Upon the account of their great. nsefolness io
their particular places and stations ; in court cr
camp, for peace or war. Doth this deserve honour!
Then saints deserve it ; for who are more osefal tbu
they?
By their prayers : fetching down mercies, keeping
off judgments, as Moses.
By their presence : they are chariots and horsemen,
the militia of the country : allude to 2 Kin^ iii. 14.
By their pattern : they are the lights of the world
shining amongst men ; giving good examples ; fthow-
ing which is the way to heaven, by walking in it.
And whence is all this, but from the Spirit of Jesas
Christ, which is in them and with them ? It is grace
that enables them, and therefore he is their honour.
(3.) Upon the account of their honourable rela-
tions wherein they stand. He that is himself in hon-
our reflects honour upon all that are related to him.
Now what are the relations of true believers ?
They are all the children of God ; and how, bat
by faith in Jesus Christ? Gal. iii. 16. John i. 12.
And is not that a high honour? We honour the
children of great men for their honourable parents*
sake ; and is there not reason then that we should
honour true believers, that are the sons and daugh-
ters of God Almighty ? They are honourable by birth,
not the first, but the second, both by father and
mother. Gal. iv. 26. Amongst men some have one
that have not the other; but we have both.
To be a servant, even the meanest, to men of ho-
nour, carries honour in it Then believers are hon-
ourable, for they are the King of heaven's servants, by
their own choice and by his acceptance, Ps. cxvi.
16.
Nay ; they are his friends, admitted to his secrets,
acquainted with his counsels, John xv. 15. As
Hushai was a friend to David, 2 Sam. xv. 37. Zabud
to Soldmon*l Kings iv. 5. Sir Fulk Grevil had in-
scribed on his tomb — Servant to Queen Elizabeth,
and friend to Sir Philip Sydney.
(4.) Some are made honourable by marriage ; — the
wife by the husband. Then all true believers are
honourable, for they are all, and each of them,
espoused to the Lord Jesus, and his honour is their
honour, 2 Cor. xi. 2. Read Ps. xlv. which is the nup-
tial song.
(5.) Some are honourable on account of their
WHAT CHRIST IS MADE TO BELIEVERS.
79
inourable hopes. Yoang heirs arehonoared for their
boritance sake, though as yet under age. Then all
lie believers ought to be honoured, for they are all
;irs, not of an earthly, but a heavenly, inheritance ;
sirs of heaven, nay roore» heirs of God. God him-
ilf is their inheritance, and higher we cannot go,
om. viii. 17. Their honourable attendants are
e angels, Heb. i. 14. nay, the Son himself, Luke
ii. 37.
(6.) Some are honourable on account of their ho-
>urable offices and employments. Rev. i. 6. — kings
id priests ; so he makes them.
(7.) Others are honourable on account of their
>nourable name, James ii. 7. The word Christian
from Christ : all this honour have all his saints,
s. cxlix. 9.
II. What kind of honour is it that true believers
ave from Jesus Christ ? It hath these properties.
1 . It is real honour. Other honours are but a
ladow, a dream, a fancy. This hath substance in
, Prov. viii. 21. As the riches of a believer are
jbstantial riches, not things that are not, Prov.
xiii. 5. — ^so the honours of a believer are substan-
al honours. God doth really and truly honour
uch ; so doth the blessed Jesus ; so do the angels.
2. It is righteous honour. Other honours which
le honourable men of the earth have, are often-
mes unrighteous — unjustly given, and unjustly
iken ; when they that have them do not deserve to
ave them. But here it is deserved ; not, as we said
eforc, at the hands of God — we can merit nothing,
at at the hands of men it is, 2 Sam. vi. 22.
3. It is heavenly honour. Other honours are from
telow, this is from above ; other honours are upon
arthly accounts, this upon heavenly. The birth of
. believer is heavenly, his endowments heavenly ;
le is heaven-bom, and heaven-bred. His inherits
nee is in heaven hereafter; his conversation is
here now. Therefore if it were asked — Is it from
leaven, or of men? Luke xx. 4. you may answer,
IS to this honour— From both ; but principally and
originally from heaven.
4. It is harmless honour. Other honours often
lart those that have them, puff them up with pride,
aake them haughty and high-minded, as Haman,
>at so doth not this. Paul, to whom Christ was
nore an honour than to any other, was humble,
^ho was more humble than he, more low and mean
n his own eyes? Eph. iii. 8. 2 Cor. xii. 11.
5. It is unsought honour. What endeavours are
there to obtain other honours ; what struggling and
driving ; what cringing and courting ; what bribing
md waiting. But here it is not so. This honour
s truly like our shadow, it follows those that, in the
«ense of their own unworthiness, fly from it, and it
[lies from those that, in pride of heart, are ambitious
3f it. Matt XX. 20—28. Ezek. xvi. 6.
6. It is unfading honour. It is honour that lasts.
it is lasting, everlasting. We have known divers
that for a time have been in g^eat honour, upon
the very topmost pinnacle of honour, and by and
by in disgrace and dishonour, hooted at ; but it is
not so here. As be loves to ihe end, John xiii. 1.
so be will honour to the end ; not only to the end
of time, but to an endless eternity ; for ever and ever.
We shall never fall from this honour.
III. What may we learn from this subject ?
1. We learn what to think of the great and glo-
rious Majesty of heaven and earth. His name, and
his Son's name, is certainly, upon this account, to
be admired and adored by us, and by all his crea-
tures, angels and men. For what? For his infinite
love and free grace, in condescending in this man-
ner to a remnant of Adam's seed, so as to put all
this honour upon them. We have cause to say, as
David, *' O Lord, our Lord, how excellent is thy
name in all the earth ! who hast set thy glory above
the heavens. When I consider thy heavens, the
work of thy fingers ; the moon and the stars, which
thou hast ordained: what is man, that thou art
mindful of him? and the son of man, that thou
visitest him ? O Lord, our Lord, how excellent is
thy name in all the earth ! Ps. viii. 1, 3,4,9. Or, as
the same David elsewhere, with reference to the
honour done unto himself, in his advancement to the
kingdom, ** Who am I, O Lord God? and what is my
house, that thou hast brought me hitherto," 2 Sam.
vii. 18. Especially may those say so, who themselves
are made partakers of this honour, who are received
into the family of God, who are made his servants,
his friends, his children, though so mean, so vile.
Lord, what am I, or what is my father's house ?
2. We learn what to think of those who are not
believers ; all the ignorant, careless, carnal, unre-
generate generation ; certainly, they have no part nor
lot in this matter. They are none of those that God
will honour. They are all strangers to this dignity
and advancement. Would you know what the
esteem of God is concerning them ? Look into his
word ; see what that says concerning good men. It
says, they are God's jewels, the excellent of the earth,
his favourites, his children, the dearly beloved of his
soul. But what says it of the wicked ? They are
chaff, dross, dogs, swine. O then, see that none of
you be such ; fear, fear lest it be your condition.
3. We learn what is the true way to true honour.
It is in our nature to desire it — as to be covetous in
desiring wealth, voluptuous in desiring pleasure, so
ambitious in desiring honour. But the misery is,
we mistake our end, and consequently our way. We
take those things to be wealth, and pleasure, and
honour, that are not so, and that not to be so which
is so ; and we pursue accordingly. O be convinced
that the way to be honoured, I mean, to have Christ
an honour to us, is to believe, that is, to close with
him upon gospel terms, Isa. Ix. 19. — thtf God thy
80
APPENDIX.
ghn^lna^ xx^iii. 5. John xii. 28. 1 Sam. ii. 30.
Ps. xci. 15.
4. We learn what is our daty towards those to
whom Christ is an hononr. Certainly it is our duty
to see them truly hononrable, and to love and ho-
nour them accordingly. Alladeto2Kingsxx. 12, 13.
The Babylonians worshipped the son, and knowing
that for Hezekiah's sake their god had gone back,
they sent to do him honour. Let this advance your
esteem and enhance your value of good men — ^that
Christ himself does them honour ; and, they deserve
it at your hands, though not at his.
6. We learn what is their duty to whom Christ is
an honour. To make it their business to honour
him all they can, all their days ; as they should love
him, so they should honour him, 1 John iv. 19.
Why it he to be honoured ?
He is worthy that it should be so ; truly worthy,
as God, as God-man, as our Redeemer and Sa-
Tiour.
It is the Father's will it should be so, John v. 22,
23. Col. i. 18, 19. Therefore, he has the pre-emi-
nence, because it pleased the Father.
It will be our own benefit andisomfort, living and
dying. We shall be no losers, but gainers, by it
Wherein are we to honour him t
In general — let him be precious to you.
Have high and honourable thoughts of him.
Speak high and honourable things concerning
him, as Paul did.
Do nothing to displease and dishonour him, but
every thing contrary, Phil. i. 2.
Let other things be precious to you, and persons,
for their relation sake to him ; his word, day, wor-
ship, people.
Stand upon your honour ; perform promises ; do
nothing below you.
SERMON XXIX.
CHRIST IS OUR SANCTIFICATION.
1 Corinthians i. 30.
Who of God is made unto ut sanctification.
Thesr words themselves are the Doctrine —
That Jesus Christ is made unto us of God sanc-
tification.
The word translated sanctification, is most com-
monly rendered in Scripture holineee^ Rom. vi. 19.
1 Tim. ii. 15. Heb. xii. 14. Jesus Christ is made
unto us of God, holiness ; he is not only holy in
himself, the hofy child Jesus, Acts iv. 27, 30. nay,
moit holy, infinitely, eternally, and unchangeably
holy ; but he is made holinees to us, that is,
1. He is appointed of God to be the author of our
sanctification, to work holiness in us ftn the raakiB:
of us holy. As the efficient cause, as he is the Lo^
our righteousness, to make us righteous by impota*
tion, so he is the Lord our holiness, to make us bd;
by implantation. We are justified, that is, accepted
of as righteous in the sight of God, .through Ms
merit made ours. We are sanctified, that is, ac-
tually made holy, by his Spirit which is given to u,
to abide with us for ever, 1 Cor. vi. 11. Justified u
the name of the Lord Jesus, sanctified by the Spirn
of the Lord Jesus, Heb. ii. 11. Now the questioB b
—Are ye glad to hear this, or no? Eveiy one would
be willing to be accepted as righteous, aGqiiitt&l
from guilt, but are yon willing to be sanctifieii, \s
be made holy ?
2. He is the pattern, the sample, the exemplar?
cause, of our sanctification. Holiness in us is tkf
copy or transcript of the holiness that is in the Lord
Jesus, John i. 16. As the wax hath line for liu
from the seal, the child limb for limb, feature fcr
feature, from the father, so is holiness in as fm
Christ — ^To be sanctified is to be made oonfonnabk
to the image of Jesus Christ, Rom. iriii. 29. It u
to be made like him in heart and life ; yet so, u
that in three things there is a difierenee.
He eanetijied himeelf So do not we. We are sanc-
tified by him, John xvii. 19. As he raised himse^'
to life, so never did any other ; but we are raised : n
would have been long enough ere we should ha^e
made ourselves holy.
He was originaiip holy, never otherwise, not oah
as God, but as God-man, Luke i. 35. So are bo:
we. We were unsanctified before we were sanctified
unholy before holy. So was not he.
He is absolutely J umversaUy^ and completely heh.
He had the Spirit poured out upon him without mn-
sure. So have not we. Our sanctification, at tbe
best in this life, is but imperfect. It is true there l*
a perfect day to come, and our light shines most
and more towards it, but here below we have it dol
Our wine is mixed with water ; our ^Id with dross.
So was not his.
For further clearing of this I shall show,
I. What sanctification is, or what it is to be sancti-
fied.
II. That we have need of one to he niade sancui-
cation to us.
III. That Jesus Christ is made so, and hov he
sanctifies. And,
IV. What practical inferences are to he dravB
from this subject.
I. and II. I shall join the two first together, bj
explaining what sanctification is, and by shoviof
that we need one to be made sanctification to us.
To be sanctified is variously expre^^, repit-
sented, and set forth, in the Scriptures.
1. It is to be renewed. Sanctification is the tiwt
of God's Spirit, whereby we are renewed in the whole
WHAT CHRIST IS MADE TO BELIEVERS.
81
man after the image of God, Eph. iv. 22 — 34. It is
the making of us now creatures, 2 Cor. v. 17. It is
the changing of our very nature. We are by it made
partakers of the divine nature^ 2 Pet. i. 4.-^-a high ex-
pression. Now have we not need of one to do this for
us ? Can we do it for ourseWes, or for one another ?
Wc cannot ; therefore the great God hath under-
taken it for us, Esek. xxxvi. 26. And he doth
perform it by Jesus Christ. To him, therefore, we
must go.
2. It is to be regenerated, that is, born again, John
iii. 3, 6. As sure as there is a first, there is a second,
birth. Now, can we beget ourselfcs? We cannot
The second birth is from above ; we are begotten of
God, and born of God, 1 Pet. i. 3. John i. 13. Tit.
iii. 5, 6.
3. It is to be raised from death to life ; to be
quickened, Eph. ii. 1. that is, sanctified. Sancdfi-
cation is the first resurrection. Rev. xx. 6. Now,
can a dead man raise himself to life again? Did
ever any do it? He cannot. It is God alone that
raises the dead. It is by Christ alone that dead
souls are made alive. He is the resurrection and
the life.
4. It is to be reconciled to God. — ^There is enmity,
enmity ever since the fall, between God and man ;
mutual enmity. God an enemy to man, man an
enemy to God, Zcch. xi. 8. Rom. viii. 7. Now Jesus
Christ as Mediator brings them together, and makes
them friends, and he alone can do it.
Ho makes God a friend by dying; his death
satisfied, and so pacified. He hath said, in him I am
well pleased.
He makes us friends by sanctification, destroying
the enmity — ^not all at once, but by degrees ; and
hath committed to us tho ministry of reconciliation,
2 Cor. V. Is this reconciling work done with you ?
5. It is to bo converted. Sanctification is tho
same with conversion. It turns us about. We are
born with our backs upon God and heaven, and our
faces upon sin and hell, till grace comes, and that
converts, turns. Acts iii. 19, 26. And we must be
turning more and more all the days of our lives.
Matt xviii. 3. Luke xxii. 32. Now, can we turn our-
selves ? Have we not need of one to do it for us ?
Certainly we have, Jer. xxxi. 18. *' Turn thou mc,
and I shall be turned ; for thou art the Lord my
God."
6. It is to be called with an elTectual call. There
is a common call, and there is an efiectual call ; it
is the effectual call that is the same with sanctifi-
cation, Rom. viii. 30. Now, calling is by another;
we do not call ourselves; that other is Christ,
2 Tim. i. 9. Who called Peter, and James, and John,
and Andrew, and Zacohous? Did not he?
7. It is to bo changed, 2 Cor. iii. 18. Sanctifica-
tion makes a great change ; the judgment is changed,
the disposition, the way, the company, — I am not I.
It is a greater change that grace makes at conver-
sion, than that death makes. At death grace is
turned into glory. Job xiv. 14 — change come ; which
is the turning of the same thing from a lower degree
to a higher ; but at conversion it is from sin to grace,
between which there is no likeness.
8. It is to bo cured. Sin is the sickness of the
soul, a dangerous sickness, a mortal disease ; though
but few are sensible of it Can we cure ourselves,
or cure one another? No: the only physician is our
Lord Josus Christ, raised up of God for that pur-
pose ; no hand but his can heal us: ** Who forgiveth
all thine iniquities : who healeth all thy diseases,"
Ps. ciii.3./or^veM in justifioation ; healeth in sanc-
tification ; by degrees. *< I will heal their back-
sliding," Hos. xiv. 4. heal their bent to backslide.
Compare Hos. xi. 7. " My people are bent to back-
sliding from me/'
9. It is to be cleansed. Sin is the pollution of tho
soul : and it is pollution in grain, such as nothing
can wash us from but the fountain opened, and that
fountain is Christ, Zech. xiii. 1. <« Then will I
sprinkle clean water upon you, and ye shall be
clean : from all your filthiness, and from all your
idols, will I cleanse you," Ezek. xxxvi. 26. This
was fulfilled, when at their return from Babylon
they were quite out of love with idols and idolatry,
of which they were so fond before, 1 Cor. vi. 11.
Eph. V. 25, 26.
10. It is to be clothed. A sinful condition is a
naked condition. Rev. iii. 17. And what must poor
naked souls do, but come to Christ, to his shop, and
here buy of him white raiment? Rev. iii. la Zech.
iii. 3, 4. *' I clothed thee also with broidercd work,"
&c. Ezek. xvi. 10—14. The prophet's statement is
understood of their public privileges an(> advan-
tages, above other people ; but it is true also in a
spiritual sense. Grace is rich raiment, princely,
priestly, comely clothing, that waxeth not old.
11. It is to be consecrated. Sanctifying is the
same with consecrating, that is, setting apart from
common and profane to holy and spiritual uses, as
persons, places, vessels, times, were under the Old
Testament In allusion to which, all true believers
are a people sanctified, that is, set apart for God,
separated from the world, and sin, and vanity, to be
the Lord's peculiar ; his temple ; priests to him ;
anointed for that purpose, Ps. iv. 3. But,
III. How is Jesus Christ made all this to us ?
In what way, and by what means, doth he bring all
this to pass in us and for us ? That he doth it is
plain in the text and elsewhere ; but query. How?
1. Principally by the working of his Spirit and
grace. The Spirit of Christ is tho sanctificr. When
he comes into the heart to dwell there, he renews,
and he regenerates, and he raises, and he reconciles.
The Father creates, the Son redeems, the Holy Ghost
sanctifies, Tit. iii. 6, 6. — mark, it i* through Jenu
82
APPENDIX.
Christ, If be bad not aatisBed and died, to make
God friends witb us, he woald never have sent the
Spirit, to make us friends with him. The sending of
the Spirit to sanctify as well as to comfort us, is owing
to the intercession of the Lord Jesns, John xiv. 16.
2. Instrnmentaily by the word, " Sanctify them
through thy truth/' John xvii. 17. Error never sanc-
tifies. False doctrine, corrupt erroneous opinions,
may prevail to bring people over to a party, but
never to turn them from sin to God ; to convert, re-
generate, renew. Truth only doth that. Jam. i. 17.
Tit. i. 1.
The word of truth begins, and the same carries on,
this good work — As a word of conviction, of humili-
ation, of illumination, of regeneration, of faith, and
of holiness, and therefore this should advance our
esteem of the word of God, the written word, the
word preached ; and we should hear it accordingly,
Ps. cxix. 9.
IV. The practical improvement
1. Shall I propound one needful question to you ?
— Are ye sanctified ? is Jesus Christ made of God
sanctification to you ? It is a thing that may be
known. We may make our calling and our election
sure ; our election by our calling , by our sanctifi-
cation ; for to be sanctified is to be called, and to
be called is to be sanctified : and not our election
only, but our justification and our glorification may
be made sure by it, Rom. viii. 90. And how sweet,
how comfortable will that be ! But how is this to
be done ? There are three marks :
(1.) Where Christ is made to us sanctification, it
is become natural to us to walk in all holy obedience
to the will of God. I say natural, not to the old,
but to the new, nature. Now what is done naturally
is done "freely — as water from a spring, Ps. ox. 3.
—easily, 1 John v. 3.— delightfully, John iv. 34.—
and evenly, and constantly, and perseveringly. Fire
always burns, stones always tend downwards, be-
cause their nature is so. Thus it is with the old
nature in sinning, Jer. vi. 7. and thus it is with
the new nature in obeying, John iv. 14.
Then, says one, I fear I am not sanctified.
I reply. The trial is not to be made by any one
single action at any one time, but by our course and
way. How is it ordinarily with us ? There is no
man but doth something that beasts do ; but is he
therefore a beast ? There is no beast but doth some-
thing that a man doth ; but is he therefore a man ?
(2.) Where Christ is made to us sanctification,
holiness is highly prized and dearly loved, and more
and more of it earnestly desired. I believe it is
never otherwise among the truly sanctified. Now,
is it so with us? We love civility, and moral
honesty, and temperance, and sobriety. So doth
many a one that hates holiness.
(3.) Where Christ is made to us sanctification, he
is owned and acknowledged as our all in all. The
crown is set upon his head. We reyoioe in Christ
Jesus. To us to live is Christ All the saiictifi«d
are brought by their sanctification to Christ — Thtw
were strangers to him before, bat now they are
friends.
2. Shall I suppose you now propomiding to ne
another needful question, — ^What may I do that
Christ may be made to me sanctification ?
'(1.) We must be inwardly and thoioagUy coa*
vinced that there is an absolute necessitj he should
be so. This most be the case.
If we mean to please God in tkisworltL — ^None hot
the sanctified are accepted of him. He hath bo
pleasure but where his image is, and his likeness is.
Our sacrifices are an abomination, oar prayen aa
abomination, otherwise. Till the tree is good tbe
fruit cannot be good. And also.
If we mean to enjoy Godin the other world. — ^* Widi-
out holiness no man shall see the Lord," Heb. xii. 14.
that is, see him so as to enjoy him. It is the pwre n
heart who shall see God, Matt. ▼. 8. HeaTen would
not be heaven to an unsanctified soul, if we might
suppose such a one admitted there. Now are ve
convinced of this? " Verily, verily, I say onto thee.
Except a man be bom again, he cannot see the kiof -
dom of Grod. Verily, verily, I say anto thee. Except
a man be bom of water and of the Spirit, he cannot
enter into the kingdom of God," John iii. 3, 6.
When Christ thus discoursed to Nioodemns, he was
ofiended. It may be, so may some of yoa. — Hov
can this be ? But " Verily, verily, I say onto yoa."
must silence all objections.
(2.) We must apply ourselves to the Lord Jesus
by faith and prayer.
By faith: closing with him, not only as the Lord
our righteousness, but as the Lord our holiness. Not
only as our only justifier by his merit, bat as our
only sanctifier by his Spirit.
By prayer: calling on him. Lord, if ever thoo
wilt do any thing for me, sanctify me, Ps. li. 10.
Paul's prayer for the Thessalonians, should be oon
for ourselves, *' And the veiy God of peace sanctifj
you wholly ; and I pray God your whole spirit aad
soul and body be preserved blameless unto tbc
coming of our Lord Jesus Christ,'' 1 Thess. v. 23.
So should Christ's prayer, John xvii. 17, ** Sanetif?
them through thy trath."
(3.) We must attend upon the ordinances. Thesr
are the conduit pipes through which the grace of
sanctification is conveyed to poor souls.
3. Shall I suppose you now proponndiog one
question more, — What must they do to whom Chiist
is already made sanctification ?
(1.) They have cause to bless God for it even
day, all their days, Ps. ciii. 1 — 3.
(2.) They must press after further degrees of
sanctification, more and more. Dying to sin. liv-
ing to righteousness.
WHAT CHRIST IS MADE TO BELIEVERS.
83
(3.) They mast promote the sanctification of
others also.
SERMON XXX.
CHRIST IS OUR SUPPLY.
Phil. iv. 19.
But my God shall supply all your need, according to
his riches in glory by Christ Jesus,
DocT. That the supply of all oar needs is only
from Gody and only by Jesas Christ.
That is as mach as to say, that Jesas Christ alone
is our supply. Can yoa readily turn to a more
.sweet, comfortable text of Scripture than this is in
all your Bibles, from the beginning of Genesis to the
end of Revelation.
Supplies we would have, and here they are for us.
Supplies to all oar needs ; not some,, but all.
And that from God — My God shall supply. Paufs
God was the same that we call our God — Jehovah,
blessed for ever. He says. My God, because he had
supplied him, and his God would.
According to his riches in glory ; that is, in such a
manner, measure, and degree as becomes him. Not
what is fit for us poor worms to receive, but what is
fit for him to give.
And all this in and by and through Jesus Christ,
Without him no supply is to be had to any of our
needs. We might have starved, and died, and
perished eternally, but for liim ; he himself is oar
supply.
Show, I. What our needs are, and what it is that
he supplies us with.
II. What are the properties of this supply.
III. What special resemblances there are of it.
IV. What practical inferences are to be drawn
from the whole.
I. What are our needs, and with what does the
Lord Christ supply us?
There are seven things that we have need of, and
there is supply to be had for them all in Jesus Christ,
some pertaining to life, some to godliness, 2 Pet. i. 3.
1. Righteousness and strength.
Righteaiuness. They that have none have need ;
There is none righteous f no not one, Rom. iii. 10. We
have to do with a righteous God, and a right-
eousness must be had, or there is no standing before
him. Ho! where shall we have it? Of our own we
have it not, nor hath any creature in heaven or earth
wherewithal to supply us. It is to be had only in
and by Jesus Christ. He is the Lord our righteous-
vesSf Jer. xxiii. 6. He is made unto us of God
righteousness, 1 Cor. i. 30. Our God hath supplied
our need of this in his Son ; Dan. ix. 24. He hath
G 2
brought in everlasting righteousness. To him, there-
fore, we must go ; plead his righteousness for the
forgiveness of our sins ; the merit of his death, his
righteousness, for the acceptation of our perform-
ances.
Strength. They that are weak have need. Of
what? Of strength. Now we are all weak, weak
as water. Weak as sinners ; how weak is thy heart !
Weak as saints ; under manifold infirmities. Weak
to resist temptations, to bear afilictions, to perform
duties. What shall we do? My God shall supply.
Jehovah- Jireh — God will provide ; nay, he has pro-
vided, " For when we were yet without streng^, in
du<i time Christ died for the ungodly." Rom. y. 6.
Have they need of strength ? I will die and purchase
it for them. So that now the believer may say, ** I
can do all things through Christ which strengthen-
eth me,'' Phil. iv. 13. See both these together, Isa.
xlv. 24. " Surely, shall one say, in the Lord have I
righteousness and strength."
2. Mercy and g^ce.
Mercy to pardon. This we are, or should be,
calling for every day, Ps. li. 1 ; Ivi. 1. for cer-
tainly we have need, whether we feel our need or
no. Now have we any hope ? Will our God supply
us ? He will, through Jesus Christ, but not other-
wise. Out of him there is no mercy. The mercy
of God is, therefore, called the mercy of our Lord
Jesus Christf Jude 21. because our supplies of it are
only in, and by, and through him.
Grace, Hast thou no need of grace, quickening
grace, preventing grace, renewing grace, assisting
grace ? They that think they have no need have most
need of all. Now, where is it to be had ? My God shall
supply, but it must be through Jesus Christ, <* Of his
fulness have we all received, and grace for grace,"
John i. 16. Compare this with Col. i. 19. '' It
pleased the Father that in him should all fulness
dwell." Away to him then, that is, to God by him.
See both together in one scripture, Heb. iv. 16.
'< Let us, therefore, come boldly unto the throne of
grace, that we may obtain mercy, and find grace to
help in time of need."
3. Peace and comfort.' I mean that which is
inward ; peace of conscience, joy in the Holy Ghost.
Do ye want it any of you ? Many who do, think they
do not, mistaking false peace of their own speaking
to themselves for the true peace. Away with that,
and come to Christ for the true peace, for that which
he calls his peace, John xiv. 27 — my peace. If he
speak peace no matter who speaks trouble ; if he
troubles no matter who speaks peace, Eph. ii. 14. — he
is our peace.
4. Food and raiment. Under these two are com-
prehended all the necessaries of life, and sometimes
under one of them — bread ; Give us this day our daily
bread. Now have we no need of these? We all
have, we cannot live without them, without daily
84
APPENDIX.
sapplies of them ; and whence are they to be had ?
Jehovah-jireh-— my God shall supply ; but it is only
by and through Jesus Christ. He bought every meal's
meat for us, and every suit of clothes for us, or we
had never had either, and, therefore, to him we must
have recourse every day. In all our needs, even of
these things, we should say. Lord Jesus, feed me,
clothe me, to-day. Hath he ever yet failed you ?
Luke xxii. 35.
5. Protection from enemies, bodily and ghostly ;
our great adversary, the devil, and all our little
adversaries. They would swallow us up every day,
if our God did not watch over us, if the blessed
Jesus were not our shield. Our enemy sickness
would destroy our health, our enemy pain our ease,
our enemies the caterpillars, and the locusts, and
the palmer- worms, all the increase of our fields ; the
murrain our cattle, the fire our houses ; but he pre-
serves and keeps us, Psalm cxxi. So likewise for
public enemies.
G. A guard through death. We must all shortly,
in the order in which God hath appointed, take our
turn through the darksome valley; and dare we
venture alone, without a convoy ? There is no safe
convoy but Jesus Christ, Ps. xxiii. 4. His presence
with us, will bring us safe through, else we perish,
1 Cor. XV. 55, 56. It is ho alone that can make a
lane through this Red sea, this Jordan. Jordan's
rough, said a dying person, often repeating it,
Jordan's rough. It may be, we may find it so, but
the winds and the seas obey him.
7. A guide to glory. Shall we be supplied with
this also ? Never fear it, if Christ be ours, Ps. Ixxiii.
24. " For this God is our God for ever and ever ;
he will be our guide even unto death," Ps. xlviii.
14. — beyond death. Not only to death, and through
death, but beyond death. Compare Ps. cxxi. 1.
" I will lift up mine eyes unto the hills," — ^beyond
the hills, — '' from whence cometh my help."
II. What kind of supplies are to be had for poor
needy souls with Jesus Christ ?
1. Rich supplies. My God shall supply all your
needs according to his riches. A rich God gives rich
supplies. He is rich in mercy, pardoning mercy,
Ps. Ixxxvi. 5. Therefore, he multiplies to pardon
great sins. He is rich in grace, 1 Pet. v. 10. the
God of all grace ; therefore he gives liberally, 2 Cor.
ix. 9. He is rich in comfort, the God of all comfort,
2 Cor. i. 3. God who comforts, 2 Cor. vii. 6. There-
fore he makes the consolations of his people often-
times to abound ; not only full, but running over ;
'* I can hold no more."*
2. Ready supplies. We need not go far for them,
they are always at hand; the word is nigh thee.
Other friends that should supply our needs are many
* " Sir," said the eminently holy Mr. John Janeway to a reve-
rend divine who discoursed with him, in his last illness, on the
excellency of Christ, and the glory of the invisible world, *' I
times at a distance, afar off, and eitfaer know tbes
not, or do know them, but cannot send to us. Bat
there is nothing of that here. Our beaTenly Father
knows what we want, and whenever be pleases t»
supply, the way is short In a moment, in the twink-
ling of an eye, we may hear and receive from the
blessed Jesus in heaven, Ps. xlvi. 1—11.
3. Glorious supplies — according to his riches ta
glory. That is glorious that is singular and super-
lative, such as makes him famous and renowned
whose it is ; now such fame, such great fame, is oar
Lord's. His supplies are such as he is worthy to
be praised for, his supplies of mercj and grace.
How many thousands in heaven, how many thoa-
sands on earth, are blessing him for these ; — ** Now
unto God and our Father be glory for ever and ever,*
Phil. iv. 20. They put a glory also upon them that
have them, making them famous, as Manasseh, Mary
Magdalen, Paul, being pardoned sinners.
4. Gradual supplies. We are not supplied with
every thing all at once, but now with one thing, then
with another ; now in a lower, after in a higher,
degree, Prov. iv. 18. A converted person no sooner
hath a grain of grace, but his good will won Id im-
mediately be perfect in grace ; no sooner is he com-
forted a little, but presently he would have full
assurance. Not so; soft and fair; when out of
Egypt, yon are not forthwith in Canaan. Too must
be willing to receive supplies as God is pleased to
communicate them.
5. Universal supplies : all your needs.
But is there any more than one thing needful ?
There is only one main thing chiefly and prin-
cipally needful, but that one thing branches itself
out into many things. Lo, there are in Christ sup-
plies for all ; all persons, at all times, in all things.
6. Undeserved supplies. There is nothing in us
to merit any good thing at God's hands. Whatever
we would have, we must sue for it as a beggar for
an alms. If a beggar be blind, sick, sore, naked,
dumb, old, his blindness, sickness, his disease, his
nakedness, his want of speech, his age, speak for
him, not in a way of merit, but as a meet object for
mercy to work upon : so it is here. Our spiritaal
maladies bespeak us fit objects of mercy-^but thej
surely lay no claim to it.
7. Covenant supplies, made over to us by promise;
and he is faithful, that hath promised.
8. Constant supplies ; daily, duly, for ever.
III. What resemblances are there of this ?
We see it illustrated,
1. As the heavens supply the earth. The earth
would be a barren, useless thing, if it were not for
what the heavens supply it with every day, in dailj
influences; the warmth it has is from above; the
feel something of it My heut is as full as it can hold in thi«
lower state. I can hold no more here. O that I could hat let
yoa know what I feel.** Clarke's Lives, foL ISSS. p, 77.
WHAT CHRIST IS MADE TO BELIEVERS.
85
moisture, and thence comes its frnitfalness ; Hos.
ii. 21. *' I will hear the earth/' therefore the earth
must call.— >We are the earth, earthly ; the heavens
are Christ, heavenly; unless he supply ns with
warmth, moisture, sunshine, rain, what are we?
Hos. vi. 3. But then he must hear us, hear from us.
We should be crying, calling, Help, Lord.
2. As the earth supplies the inhabitants. The
earth is not our mother only, but our nurse. We
were not only made out of it, but we are maintained
by it, Eccl. v. 9. Thence we have all our com, wine,
oil, hemp, flax, — to feed, to clothe us. A good nurse
gives abundance of milk. Now as the earth nou-
rishes and maintains all that live upon it, high and
low, rich and poor, so it is with Jesus Christ As we
live by him, so we live upon him. But then as to this
also, the earth must hear the com, and the com hear
Jezreel, Hos. ii. 22. There must be asking by
prayer ; $eeking in the use of means ; knocking by
importunity ; and persevering in both.
3. As the head supplies the members. The head is
the treasure of the body, wherein the spirits are lodged
and laid up for the use of the body ; and thence it is
that all the members are supplied, and when they
fail the body languishes and dies. So all believers ;
from Christ their head, having union with him, re-
ceive vital influences — righteousness, and strength,
and grace, and peace, and comfort, and quickening,
in want of which they are weak, and can do nothing,
John XV. 6b
4. As the root supplies the branches. In the root
of a tree the sap is lodged, and laid up for the use
of the tree ; thence it moves up into the branches,
little and big, and the sap tiiey receive is that
which nourishes and feeds, and makes them grow
and bring forth fruit. So all believers receive from
Christ. He is our root, John xv. 4, 6.
5. As the sun supplies the stars ; the stars have no
light of their own, nor the moon neither, no more
than a clod of earth, further than the sun shining
upon them puts light into them. Their light is a
borrowed light. So is all the spiritual light that we
have — knowledge, grace, comfort — ^borrowed from
Christ.
6. As the sea supplies the rivers, Eccl. i. 7. They
come from it, they return to it So the glory of all
oar receivings every day from Jesus Christ, should
return to him again, in thankful acknowledgments.
7. As the fountain supplies the cisterns. The
cisterns are often emptying, the bowls emptying :
away to the well daily. So, in this case, Christ is
our fountain.
8. As the store-chamber supplies the family. It is
said concerning Joseph, that he built store-houses,
and there he lodged the corn, and thence the people
had it as they needed. Our store-house is Jesus
Christ There God the Father hath lodged and laid
up a fulness for us. Therefore, to him we must ko
And may we hope to speed ? Never fear it : My God
tkali supply — he Ma//— observe with what confidence
he speaks it.
lY. The practical improvement.
1. Beg of God this day to make you sensible of
your needs : multitudes are not. Rev. iii. 17. We
do not look into our souls, turn our eyes inward, and
that is the reason. Beg the eye-salve. Rev. iii. 18.
For *' he hath filled the hungry with good things,"
Luke i. 53.
2. Believe the trath of this saying of Paul's ; he
was not hired to proclaim that which is not, to de-
ceive people. It is a real truth, My God shall supply
tUl your need. — Ps. xxiii. I.
3. Have recourse to the blessed Jesus ; tell him
what thy need is — mercy, grace, righteousness.
4. Acknowledge him in all supplies.
SERMON XXXI.
CHRIST IS OUR RESURRECTION.
John xi. 25^ 26.
Jesus said unto her, I am the resurrection, and
the life : he t/iat believeth in me, though he were dead,
yet shall he live : and whosoever liveth and believeth
in mtj shall never die.
Here we have it from the mouth of the Lord Jesus
himself, and he having spoken it we may safely be-
lieve and assert, and make a Doctrine of it, —
That Jesus Christ is the resurrection to true be-
lievers.
Show, I. How we are to understand this.
IL What proof there is of it.
III. How we are to improve it
I. How are we to understand this — / am the re-
surrection? There is a three-fold resurrection, and
Jesus Christ is all the three to true believers.
1. There is spiritual resurrection ; which is, the
raising of the soul from the death of sin to the life
of righteousness. It is called the first resurrection,
for so I think we are to understand that passage.
Rev. XX. 6. All that are made truly holy, by the re-
newing, sanctifying grace of God, are certainly there-
by delivered from the second death, that is, from
burning in hell for ever. Now all true believers
have this holiness wrought in them ; and how, but
by Jesus Christ? When he is made unto us sane-
tification, then he is thus made unto us resurrection^
Eph. ii. 1. It is his voice that opens the grave and
fetches us out; he says unto us. Live; and we live,
and the time is a time of love. " Verily, verily, I say
unto you. The hour is coming, and now is, when the
dead shall hear the voice of the Son of God ; and
they that hear shall live," John v. 25. — and now is ;
86
APPENDIX.
tben, at that very time. There was a present resur-
rection, in the conversion of divers that left all, and
followed him. No less than almighty power can
do this, can bring to pass such a wonderful change.
Examine, inquire, brethren, Are ye thus raised
again. Are ye passed from death to life ? There is
such a thing, and it may be known, and we can
have no comfort in living the life of nature, if we be
not spiritually alive, if we do not live the life of
grace.
Now one good mark to know it by is,— the end that
we live to. Whether is that—God, or self? Do we
live to God, or to ourselves? Rom. vi. 11.
Another, is by the food that we live upon. Is that
Christ? Phil. i. 21.— his merit and righteousness
for justification, his spirit and grace for sanctifica-
tion?
Another is, by the rule that we live by. Is that the
rule of the new creature — ^the word of God ? Is that
the card and compass we sail by, the light and lamp
we walk by ^ or, is it something else — the distates of
our own corrupt nature, carnal reason, fleshly ap-
petites, the course and custom of this vain world ?
Try by this.
Let me exhort you. Would you have Christ this
resurrection to you? Close immediately with the
gospel call ; stand it out no longer against the voice,
entreating — ^beseeching. As soon as ever Christ said
to Lazarus, Come forth, presently Lazarus came forth,
without ifs or ands, without making objections.
How, you ask, can I that am dead stir? No, though
you are as he was with the grave-clothes about him,
yet he that was dead came forth. So I address you
— <' Awake, thou that slccpest, and arise from the
dead, and Christ shall give thee light," Eph. v. 14.
2. There is a figurative resurrection ; and that is,
the raising of a person, or people, from an exceed-
ing, low, miserable, afflicted, helpless condition, to
a state of comfort and joy, peace and safety. Such
a thing there is, and it is a resurrection. There is
something in it, like to a resurrection, Hos. vi.
1, 2. — when smitten and torn, reckoned as dead ;
when delivered, and recovered, and settled again,
reckoned as raised again. Read Ezek. xxxvii. That
valley of dead and dry bones, was the nation and
people of the Jews, in the time of their captivity in
Babylon, where they lay past all hope, till the end of
the seventy years, and then, by a proclamation from
Cyrus, they were released, and it was like a kind of
a resurrection. It is in like manner with them at this
day, and hath been for near seventeen hundred
years, — a scattered, broken, miserable people. There
is a time, we hope, at hand, when God will gather
them- again, that there may be one sheep-fold, as
there is one Shepherd. Now, how is that time called ?
Resurrection time, Rom. xi. 15. — ^life from the dead
— Once more : The condition of many ministers a&d
people amongst ourselves, of many in France, kali
been, in outward appearance, a dead conditioo. Jht
words of the Act* are, that they shall be as if natu-
rally dead ; but, blessed be God, there hath been a
resurrection, in some measure, a coming out of the
grave again, of which, whoever was the instrameDt,
the Lord Jesus himself was the principal agent He
is the resurrection to us. When a coinpany of Don-
conformuts went to court, to congratulate tbe kicf
and queen, and to thank them for the present liberty,
being clothed alike in long black clokes, anebss
ministers usually wear in London, a scoffer said.
Whither are all these going, to a barial ? No, Sir.
said one of them, to a resurrection.-!- It is so, like-
wise, in reference to personal deliverances from
personal calamities, as Isaac, when bonnd and laid
on the altar, Heb. xi. 19. It was Panics case, 2 Cor.
i. 8 — 10. Hath not Jesus Christ, in this sense,
been the resurrection many a time to thee, and to
me ? We were brought low, and he helped as. Was
not Job's restoration a resurrection? so some under-
stand Job xix. 25, 20.
Learn hence, on whom to depend, and to whom
to fly, in such cases ; even to the blessed Jesus.
Learn also, to whom to give the praise of suck t
resurrection, public or personal ; even to tbe same.
3. There is a proper resurrection, and that is, the
raising up of the dead bodies, properly, naturaJlj
dead, out of which the life and the soul is departed
And is Jesus Christ that too ? He is. That is chieflv
meant here. The text was spoken to Martha, the
sister of Lazarus, upon occasion of raising ber bro-
ther to life again, after he had been dead four dayx
Now, as to this, Jesus Christ Is the resnnectioo
three ways :
(1.) As he was the only one that ever raised him-
self to life again : no one ever did it but be. (It is not
with us in the sleep of death as it is in tbe death of
sleep, when we have slept enough we wake of oar-
selves. No ; the human body must be waked.) And
therefore, as in some places it is said, God raised
him from the dead, so in other places it is said, He
rose again on the third day ; nmking it bis own act
and deed, 1 Cor. xv. 4. He had two natures, the
divine, and human. His human nature could never
have raised itself; no, his divine nature raised his
human nature. Christ, as God, raised himself as
man.
(2.) As by his power alone it was that all were
raised that ever were raised ; all under tbe Old Tes-
tament, all under the New. Though himself id bis
own proper person, raised three only ; the raler's
daughter, newly dead ; the widow's son, upon tbe
bier ; Lazarus, buried ; yet all that ever any of tbe
prophets raised, or that ever any of the apostJes
• The Act of Untformity, 13 and 14. Cbas. II. c. 4. I of tbe ReT. Thomas Bmdbury, in tbe reign of KingGeofgeL
t A similar anecdote, and probably originating in it, is related I See Wilson's Hist of Dissenting Churchea, t. X 514.
WHAT CHRIST IS MADE TO BELIEVERS.
87
raised, they raised in bis name, not in their own ; by
a power derived from him, not by any power of their
own : allude to Acts iii. 12, 16.
(3.) As to the day of the great resnrreotion at the
end of the world, when all the dead shall be raised.
It will be done only by the power of the Lord Jesns,
especially as to tme believers ; the raising of them
will in a special manner be his doing. And as to
this it is that he is the resurrection,
II. Let US consider the proof of this.
1. It is certain there is to be sach a thing. As
sure as we must die, we shall live again ; go to the
grave, and come oat again. Bat Job asks, '' If a
man die shall he live again V Job xiv. 14. I answer,
— Not a life of opportunity again. There have been,
and there are, those that deny this ; old Saddacees,
new Saddacees, 1 Cor. xv. 12. 2Tim. ii. 18. Ishall
give no other proof at present bat that of our Lord
Jesus, Matt. xzii. 23^^-34. Therefore Abraham was
aliye — ^in soal-*bot the soal of Abraham was not
Abraham, therefore his body most live too.— Can this
be ? Yes, easily, to almighty power.
2. For the manner of it, how it is to be, God hath
revealed it to his holy apostles, else we could not
h a ve known it : — *' For the Lord himself shall descend
from heaven with a shout, with the voice of the arch-
angel, and with the trump of God : and the dead in
Christ shall rise first : then we which are alive and
remain shall be caught up together with them in the
clouds, to meet the Lord in the air ; and so shall we
ever be with the Lord," 1 Thess. iv. 16, 17.
The Lord himself shall descend. This Lord is the
Lord Jesus Christ, and no other. The Father hath
committed it wholly into his hand. He is the resur-
rection : the same that ascended, the same shall also
descend. He descended once in rags of flesh, but
when he shall descend the second time, it will be in
robes of glory.
There will be a preat shovi^ the voice of the arch-
angel^ that is, of Christ himself. We never read
of more than one archangel, the Lord of the angels.
And the trump of God. — Trumpets were used in call-
ing of assemblies. So here— the greatest of assem-
blies that ever was. They are used at the assiees,
when the judges are going to the bench. So here —
This was the trumpet that Jerome * said was always
sounding in his ears.
The dead in Christ shall rise first — either, the dead
for Christ, the martyrs, before other saints— or, the
dead in Christ, that is, all tme believers, before the
rest of mankind. Those who lived and died in true
union with him by faith, which union still remained
even when dead ; or, before those that shall then be
found alive.
And what then ? Then we which are alive and remain
shall he caught up^ j-e. This is the short account the
• A eeUbaied father of the chiirch. He died A. D. 420.
Scriptures give us concerning this matter ; and we
are bound to believe, without doubting or wavering,
that so it shall be.
Read to the same purpose, but more fully, 1 Cor.
XV. It is the scope of the whole chapter. Where
the apostle,
(I.) Positively asserts and proves that there is
to be such a thing, that all true believers must and
shall certainly rise again at the last day. See one
of his arguments, ** If in this life only we have hope
in Christ, we are of all men most miserable,^' v. 19.
(2.) Plainly lays the ground of it upon Christ's
being made the resurrection to them. If he be risen,
then they shall rise. But he is risen; therefore
believers shall rise.
The consequence he proves,
From their union with him. He is the head, they
the members. It is a real union, 1 Cor. xv. 15. If
the body of one saint were lost, there would be a
maim in Christ's mystical body. — ^Therefore it is said
we shall be changed, that of the same metal our
glorious body may be fashioned like unto his glori-
ous body, Phil. iii. 21. It is said also, that the
head and members shall be together in the same
place, John xvii. 24.
He is the first-fruits ; they the lump, I Cor. xv.
20. Lev. xxiii. 10, 11. Read Dent xxvL I, &c. It
is a relative union.
He is the second Adam; they the children descend-
ed from him, 1 Cor. xv. 21, 22. This is another re-
lative union. — He proves it also.
From the victory that he hath obtained over every
thing that might hinder ; sin, death, the grave, the
devil, I Cor. xv. 25, 26. Heb. ii. 14, 15.
Is not Christ the resurrection to unbelievers, must
not they rise also ?
They must rise ; but neither by virtue of any union
they have with him, nor any victory he hath obtain-
ed for them. The devil is not against the rising of
the wicked ; he doth nothing to oppose or hinder it;
he would have their souls and bodies to come together
again, in order to their being tormented together. The
grrave is free to part with them for the same reason.
But they would hinder the rising of the godly. Aye,
but they shall not, 1 Cor. xv. 55, 56. The wicked
are raised by the power of Christ, in order to con-
demnation ; but the righteous by their union with
Christ : the one in wrath, the other in love, John v.
28, 29. The righteous to be married — crowned ;
the vricked to be executed.
3. He declares, also, with what kind of bodies
they shall be raised : the self-same in substance.
Job xix. 26. but greatly changed in qualities ; no
defect, no deformity. If scars have been received
in suffering, they are not to disgrace, but to honour
them. They shall be made like Christ's body ; either
88
APPENDIX.
that, Matt xvii. 1, 2. or that, Acts i. 9—11. or
that. Rev. i. 13 — 16. In particalar, see 1 Cor. xv.
35—^, 42 — 44. Their bodies shall be made spin-
taal, immortal, incorraptible, powerfal, able to at-
tend the soul in all its actings and operations, with-
out weariness : not as here below ; bat able to bear
up all that weight of glory which is prepared. In a
word, have yon seen the body of the son in its noon-
day brightness, such a light as yoo are not able to
behold? Then yon have seen something like it.
" They that turn many to righteousness shall shine
as the stars ;" but it is said in Matt xiii. 43. ** They
shall shine forth as the sun."
III. The improvement.
' 1. That of the apostle, 1 Thess. iv. 16. '< Where-
fore comfort one another.'' It is a thing that the
servants of tho Lord should be often talking of one to
another, for the comforting and encouraging one of
another. If one another, sure ourselves much more.
This should be done.
Under bodily blemishes and infirmities : — they shall
shortly be done away.
Against fears of death and the grave : — ^it is but
unclothing us to put on better — ^the gprave is as the
refiner*s furnace.
Against inordinate sorrow at the death of godly
friends, John xi. 23. 1 Thess. iv. 13. They are not
dead, but asleep — as when we take leave over-night
2. That of the same apostle, 1 Cor. xv. 68. ** Be
ye stedfast," — it may be rendered, Exhort one another,
— " unmovable, always abounding in the work of
the Lord, forasmuch as ye know that your labour is
not in vain in the Lord."
A notable spur to all manner of duty in general-^
to abound therein. It will certainly not be in vain.
In particular — ^to serve God with our bodies,
I Cor. vi. 14, 15— not to serve the devil and lust, and
sin with them.
SERMON XXXII.
CHRIST IS OUR REDEMPTION.
1 CoR. i. 30.
But of him are ye in Christ Jesus, who of God is
made unto us redemption.
The words themselves are the doctrine —
That Jesus Christ is made of God unto all them
that are in him redemption.
Show, I. What this means.
II. What kind of redemption.
III. What the duty is that it calls for from us.
I. What does this mean, — ** made redemption ?"
You may think we had this before, when it in
showed that he is made freedom to as, from John m.
30.* But you will see presently that there b souk-
thing else meant by it.
He is made of God redemption to as ; that is,
God hath ordained and appointed him from ail
eternity, and in the fulness of time raised him op,
and sent him, to be the author and procurer of ic-
demption for us ; or, which is all one, to be a re-
deemer to us. So that if asked, what did Jesos
Christ come into the world to do? We answer, to
redeem us. They are the first words of Zechariak's
song, Luke i. 68.
Now to redeem is, in general, to recover those that
are in bondage out of bondage. As suppose one
rowing in a galley under the Turks, is rescocd
(which may be done three ways, besides that of
voluntary discharge and dismission) — ^as the Jevs
were released by Cyrus out of their captiritj u
Babylon, he may be said to be redeemed. Re-
demption, vis.
1. By power ; when those who kept os in bondage
are conquered and overcome.
2. By exchange ; when one prisoner is let go for
another.
3. By price ; when a sum of money is paid to baj
off a prisoner, more or less, accordini^ as the qaalitj
of the prisoner is. Now this last is properly re-
demption, and this last is the way in which Jesus
Christ hath made us free. He hath bought as out
of the hands of divine justice, by laying down t
ransom for us.
If you ask what that was? I ansvrer, that some-
times it is said to be his life. Matt. xx. 28. some-
times himself, 1 Tim. ii. 6. and sometimes his blood,
1 Pet. i. 18, 19. These three come to the same.
We are redeemed by Christ dying for us, shedding
his blood, laying down his life, offering up himself.
This fully satis6ed the demands of God's justice.
Let me have this, saith he, and I have enoagfa. I
expect no more by way of satisfaction for the sin of
man. I am well pleased, atoned, reconciled, made
friends. To this purpose we are told of a cofenant
of redemptioj} which was transacted from all eternity
between the Father and the Son, the terms whereof
were— That if the Son would come and be man and
die, that dying of his should be accepted as the price
or ransom of all the elect, how many soever tbeie
were. The Son accepted of this motion, did what
was to be done, suffered what was to be suffered,
and so became our redemption. See some footsteps
of this covenant transaction in two scriptures, P&
xl. 6—8. Isa. xlix. 2, 6, 0. But,
II. What kind of redemption is this?
1. Needed redemption. It is the redemption that
we needed. He came to supply all our needs. Nov
• See Disooune XV.
WHAT CHRIST IS MADE TO BELIEVERS.
89
noDg other needs, being in bondage, we needed
ne to redeem ns : not only one to clothe as, being
aked ; to feed as being hungry ; to wash us, being
Ith J ; to heal as being wounded ; to cure us, being
ck : — ^but to redeem us. If he had done all this for
B in our bondage, and left us still in bondage, we
id been miserable notwithstanding. Therefore, he
3mes and buys our freedom, pays our ransom. We
ere God's prisoners, and the devil was the gaoler.
Je were left in his hand, under his power, and his we
ust have been for ever, but for Christ the Redeemer.
2. It is a nonesuch redemption, when compared
ith other redemption. Whether personal, as Joseph
it of prison, or Peter, Acts xii. or Daniel, out of
le lions' den. Whether public; as from Egypt,
om Babylon. It surpasses them all in number,
ay, and consequences.
3. "Distinguishing redemption. It is the redemption
I at others needed, as well as we, but it is denied
I them, and granted to us, therefore, I must call it
istinguishing redemption.
It is denied to the angels that sinned. They had
i much need as we, for they are in bondage as well
1 we ; under God's wrath and 4surse as well as we ;
ay, before we were ; but he took not on him the
atore of angels : the commons are ransomed, the
dbles left behind. He paid no price to redeem
lem. As that tree fell so it lies, and must lie for
ifcr.
It is denied to the greatest part of mankind, as to
le saving benefit and eflScacy of it : the elect reap
le benefit absolutely, others conditionally, yet there
I no collasion, because the decree is secret ; for
mltitudes there are that know nothing of it, and of
lose few that do multitudes reject and slight it, and
re never the better for it : Rev. v. 9. " Redeemed to
rod out of ewery kindred, and tongue, and people,
Dd nation." How should we then adore, and ad-
lire ! ** Lord, how is it that thou wilt manifest thy-
;lf unto us and not unto the world V John xiv. 22.
4. It is divers, manifold redemption according to
le manifold evils that we lay under. They are of
iree sorts — ^temporal, spiritual, eternal.
(1.) He is redemption to us from temporal evils.
ach as concern the body, and the life that now is ;
och as sickness, death, poverty. Not that they
ball not befall us — for they do, and all things come
like to all, redeemed and unredeemed. But, that
ley shall not hurt us. The sting of them is taken
at, Ps. xci. 10. No evil things befall. There is
0 curse attends them. Gal. iii. 13. Were this
ightly understood, and duly made use of, it were
tie sweetest argument imaginable, both against
rars of temporal calamities before they come. Job
• 19. And the best against inordinate dejections
nd despondencies when they are come. But,
(2.) Which is better, it is redemption to us from
pirltual evils. These are worse evils than the
former, because they affect the better part of us,
which is our souls ; them first and immediately, but
not them only, but our bodies also. I shall mention
two only :
The ffuili of sin ; whereby we are bound over to
punishment, the fear whereof causes bondage, Heb.
ii. 14. To redeem us from this, he is made righteous-
ness to us for our justification, that is, for our dis-
charge from that guilt, for the forgiveness of all our
sins, and the accepting of us as righteous. This is
an unspeakable blessing and benefit, and it is made
over to all the Lord's redeemed ones, who are now
to reckon themselves at peace with God, Rom. y. 1.
Ihejiith and power of sin; whereby sin hath do-
minion over ns, and we are perfect slaves to it, the
vilest of slaves, John viii. 34. To redeem us from
this he is made sanctification to us ; he sends his
Spirit into the heart, who renews and regenerates,
turns the man from darkness to light, and from the
power of Satan unto God, enabling him to die to
sin more and more, and to live to righteousness more
and more. This he doth as a Redeemer, and is doing ;
it is called redeeming us. Tit. ii. 14. By redeeming
from all iniquity, the apostle doth not there mean
from the guilt and punishment of it only, but from
the power and dominion of it, from the love and
liking of it It is the same with purifying. These
two, justification and sanctification, are never parted,
Ps. ciii. 3. 1 Cor. ti. 11.
(3.) There is another sort of evils yet, and those
are eternal evils ; and by redemption here we are es-
pecially to understand our deliverance from those.
Because it is mentioned after righteousness and
sanctification, as a thing different from them. And
Because of what we find in other scriptures,
where redemption is applied to something in the
other world : " Waiting for the redemption of the
body," Rom. viii. 23. that is, the resurrection and
glorification of our bodies : compare Luke xxi. 28.
with Eph. iv. 30. the day of redemption, Thisiscer*
tainly some day yet to come, when the work of our
redemption shall be fully finished, the top-stone
laid ; for hitherto, as we see and know but in part,
so we are redeemed but in part. In Heb. ix. 12. it
is called eternal redemption. Our present redemp-
tion by Christ is eternal in the design and tendency
of it, it is in order to eternity ; but that to come is
eternal in regard of the eternal evils it frees us from,
and the eternal happiness it puts us into possession
of, when it shall be accomplished, and Jesus Christ
is made all that to us.
Taking it in this sense, I shall show,
1. What those eternal evils are which redemption
frees us from.
(I.) It frees us for ever, not only from the guilt,
and filth, and power of sin, but from the very being
of it also. It must not only no longer have a throne
in us, as at conversion, but not so much as a seat
90
APPENDIX.
or place in as, and that for ever. Anil are ye not
glad at the very tbooght of this ? Nay, it frees us
from all possibility of sinning to eternity. Adam
had no sin, but a possibility of sin he had, and so it
appeared, for he did sin. Paul groaned for this,
Rom. vii. 24.
(2.) It frees us from Satan ever having any more
to do with us, either as a tempter or as a tormentor.
He is busy now with the saved, 1 Pet. v. 8. and he
will be more busy hereafter with those that perish.
Matt, xviii. 34. But where the redeemed are be
comes not, Rom. xvi. 20.
(3.) It frees us from all sorrow and suffering, of
what kind soever, in mind or body. All tears shall
be wiped away, there shall be no weeping, nor wail-
ing, nor gnashing of teeth ; no fire, no worm, no
brimstone, no darkness. These are the portion of
the damned, not of the redeemed. Rev. xxi. 4.
(^.) It frees us from all society with wicked and
ung^ly men, and that for ever. They are blended
here, and it pleases neither, Ps. cxx. 6, 6. But there
is a redemption coming, Matt. xxv. 33. All this
happiness you say a stone hath, no sin, — ^no sorrow,
— ^therefore I shall show,
2. What there is that is positive in this redemp-
tion.
(1.) As soon as the redeemed die, (for die they
must, even as others : Jesus Christ hath not redeemed
us from dying,) their souls immediately go to God,
to the vision and fruition of him in glory, Luke xxiii.
43. Phil. i. 23. It grieves me and shames me that
I can speak with no more sense and savour of these
things. Such apprehensions as a child prior to its
birth hath of this world, such we have of the world
to come.
(2.) At the resurrection, at the last day, the same
soul and the same body shall come together again.
Though we are not redeemed from death, we are to
be from the grave ; not from going down into it, hot
from being held by it, Isa. xxvi. 19. Hos. xiii. 14.
Nay, not raised only, but raised incorruptible and
immortal ; glorious, like Christ's glorified body.
(3.) To all eternity there shall be a fulness of un-
interrupted joy and felicity ; a remaining rest ; a
sabbath without a week of working days after it,
perpetual, eternal. Lo, " eye hath not seen, nor ear
heard, neither have entered into the heart of man, the
things which God hath prepared for them that love
him/' 1 Cor. ii. 9. It is a happiness such as the
infinite love and wisdom of the great God could con-
trive, and the infinite love and power of the great
God could effect and perform, on the behalf of a
remnant, whom his delight was to honour. Read
Esther vi. 6—9. But that was a poor honour in com-
parison with this honour.
3. I shall show how Jesus Christ is made this to
us, this future redemption.
He is the purchaser of it ; it was bought with his
blood, bought back. We bad mortgaged It for «s
apple, and must never have retrieved it, had not k
died, Eph. i. 14. It is redeemed for us, and we ait
redeemed for it
He is our forerunner in it, Heb. li. 20. He vea:
thither as our attorney or proxy, to take posseasieB
of the purchase in our name and stead, John xiv. 1,3.
It is he that himself actually pats na into povei-
sion of it.
When we die the angels are his messengers, «t
by him to convey us into Abraham's bosom.
At the resurrection it is his voice and trumpet tbit
raises the dead ; he is the resurreeium.
At the judgment he is the Judge, the sentence is
from him ; Come, ye blessed.
It is he himself alone that is the sole object of aU
our future happiness ; to be with kim^ to see aed
enjoy kim, is our future redemption. Rev. xxi. 23.
III. The improvement,
1. Then it concerns us all, by all means, to p^
all diligence to make sure to ourselves (Kir interest is
this redemption.
It is certain all are not thus redeemed ; abundaace
of mankind miscarry and perish. *
It is certain those that do are miserable creatoi«i
and will be so to all eternity.
Those will be most miserable that were once in i
fair possibility of being saved, and yet missed ; there-
fore, I beg of you, for the Lord's sake, and for ?oar
own souls' sake, look about you.
Now those to whom Christ is made redemptioii afv
such, and none but suck, a» mre in kim. Are je n
him, grafted into him, by a lively faith ? Have >t
his spirit ?
Those to whom Christ is made ledempdon ar?
such, and none but such, to whom he is nnade ru-
dam, and rigkteeuinesi, and stmttificatitm. Hath k
been these to you ? If so, the redemption is yonn.
Is he your wUdom T have ye left the follies ot sia
and chosen wisely ? Is he your ri^ktemuneMs f bavf
ye called him by that name, and renounced vour
own merits ? Is he your itmetifUaHfm ? are ye oev
creatures ?
2. If Jesus Christ be made of God this redempiios
to you, then, in God's name, take the comfort of it.
Lift up the head and hands that hang down ; rrj^irr
in ike Lord aiwoye, and again, I gay^ refaice. Were
there but a small portion of worldly happiness madf
sure to us in reversion, after a few years in tbi^
world ; were we sure of some great lordship, with tk
appurtenances of it; our thoughts would be ruaniD;
upon it, we should solace ourselves in the foretaste
of it ; and lo, heaven itself made ours will not keep
us from drooping ! It is our unbelief that binders
our joy.
3. Then live as the redeemed of the Lord. Uve.
With your eye upon the redemption : be vievin;
it often, aiming at it as your scope, 2 Cor. iv. 18.
WHAT CHRIST IS MADE TO BELIEVERS.
91
I^ve witir yoar hand upon the plough ; abounding
l^ways in the work of the Lord, I Cor. xv. 68.
Xjive with your feet upon the world ; despising its
lories, bearing patiently its frowns, Heb. x. 34.
ILtive with your heart upon the Redeemer ; in love
nd thankfulness, Ps. cvii. 1, 2.
SERMON XXXIII.
CHRIST IS OUR LESSON.
Eph. iv. 20.
But ye have not so learned Christ,
]>ocT. That our Lord Jesus Christ is the letson
that we are to learn.
Show, I. The meaning of this.
II. What kind of lesson Jesus Christ is.
III. What inferences may be drawn from it.
I. Let us inquire into the meaning of this — He is a
esson.
To understand this, we must look upon the church
M a great school, wherein we ourselves, and all others
hat are baptized with Christian baptism, are thereby
entered as scholars. Baptism is the enrolling or en-
isting of us as scholars in this school. And can any
hiDgbe said then, with reason, against the baptizing
tf infants ? Do not ye oftentimes send your children
o school Tcry young and little, before you expect
hey should learn much ? No matter, say you, we
urill enter them. Now in this great school,
1. There is a head master, or teacher, and that is
;he Spirit of God, the alone teacher of hearts,
Fofan xiv. 26; xv. I.
2. There are the ushers and under teachers ; and
those are the ministers, whose work it is, as ministers,
to instruct and teach people, young and old, weak and
itrong, one with milk by catechising, the other with
strong meat by preaching, as they are able to bear it.
3. There is the lesson they are to learn, and that
is, in one word, Christ. Christ is the lesson, the
great lesson, taught in the church. Learn him, and
yon learn all. JLicarn not him, and you learn nothing.
The expression may seem harsh and uncouth, but you
see it is Paul's phrase of speech, and, I think, he had
the Spirit of God, — Ye have not so learned Christ,
What is it to learn Christ?
1 . We must learn to hnow him. This is absolutely
necessary, and on this the foundation of all the rest
is to be laid, John xvii. 3. it is life eternal ; the way
to life eternal ; the first step towards it The know-
ledge of Christ b]e.«(sed Paul preferred before every
thing in this world, Phil. iii. 8, 10. Now how unlike
herein are the most of us to Paul, who prefer every
thing else before this. There are four things, espe-
cially, which we should all covet to know concerning
Christ.
(1.) Who and what he is in himself. He is God
and he is man. He is God-man.
He is God blessed for ever, begotten of the Father
before all worlds. This account of the knowledge
he had of him Peter gave when the question was
put to him. Matt. xvi. 15, Whom say ye that I am ?
-^Thou art the Christ, the Son of the living God.
Do ye know this ? Not with comprehensive know-
ledge,— as if we could, by our finite understandings,
fathom the depth of it, for it is a mystery how it should
be, a son without a mother, — ^but with the knowledge
of faith that it is. We are to believe it because God
hath revealed it.
He is man also. He was bom of the Virgin Mary,
in the fulness of time ; when the word was made
flesh : and here is another mystery to be believed , and
not to be pryed into — ^that there should be a son with-
out a father. Now these two natures, united in one
person, are Christ. Have ye learned this? O learn it.
(2.) What he hath done.
He hath fulfilled all righteousness, by the perfect
obedience of his life.
He hath satisfied God's justice for all our sins, by
the merit of his death.
He hath raised himself again out of the grave, on
the third day, and thereby declared himself to be the
Son of God with power.
Yea, and he is still doing for us in heaven, where
he lives to make intercession.
And hereafter, at the end of the world, he will
certainly come again with great glory to judge both
quick and dead. Have ye learned this? Do ye
know it ? Again,
(3.) What he hath said. There are a great many
choice sayings of his recorded in the book called the
Bible; nay, choice sermons preached by him, for
he was a preacher. Those we should learn, for they
contain in them the whole will of God concerning
our salvation, which he came out of the Father's
bosom to reveal and make known. And yet how
many heed them not, nor mind to learn them ; they
had rather be reading an idle romance, or play-
book. God complains, Hos. viii. 12. *' I have written
to him the great things of my law, but they were
counted as a strange thing," — much more, my gospel.
(4.) What he is made of God to all his elect, suoh
as were given to him from all eternity by the Father.
He is their foundation, food, root, raiment, head,
hope, refuge, righteousness. Have ye learned this ?
Ye have heard it often, but have ye learned it ? Have
ye understood all these things? Can ye say ye
know them ? There is a two-fold knowledge :
One that swims in the head, and goes no further.
Another, that sinks into the heart.
2. We must learn to believe in him. Not only
learn what it is to believe, but to do it. Many can
answer to what is faith in Jesus Christ that have not
faith in him. Now to learn Christ is to have faith in
92
APPENDIX.
Christ; none else can say they have learned him,
John vi. 46. To beliefe in Christ, is to come to
Christ, as the sick man comes to the physician, the
thirsty to the fountain, the hangry to the cupboard,
the malefactor to the city of refuge. Have ye thus
learned him, received him, closed with him, let all
go for him, all your sins, all your own righteousness,
saying. None but Christ, none but Christ ?
3. We must learn to love him. The apostle speaks
of being taught of God to love one anotkevy 1 Thess.
iv. 9. and certainly there is such a thing as being
taught of God to love Jesus Christ Now have ye
been so taught ? Can ye appeal to him, with Peter,
and say, Lord Jesus, thou knowest all things, thou
knowest that I love thee? They that do not love him
have not learned him. Learn but two things of him,
and you cannot but love him :
How lovely he is in himself, Ps. xlv. 2. Cant
V. 10, &c. And
How loving he hath been to yon in giving himself
for you. Gal. ii. 20.— in washing you from your
sins in his own blood. Paul prays—*' And to know
the love of Christ, which passeth knowledge," Eph.
111. 19.
4. We must learn to obey him, to do in every
thing as he would have us to do. Faith and love
without this, if we could suppose them without it,
which certainly they are not if true, are nothing,
signify nothing, John xiv. 15 ; xv. 14. Paul is in
the context exhorting Christians to walk worthy of
their calling, not as do the heathen ; No, says he,
you have not so learned Chriet-^you are better taught.
5. We must learn to suffer for him, if he call us
thereunto. And what day passes over our heads
wherein we are not, in one kind or other, called to
it ? Now have ye learned to do it, to take up your
cross, and to follow him? Luke ix. 23.
II. What kind of lesson is Christ ?
1. He is the lesson that all should learn ; all that
mean to be saved should learn Jesus Christ There
is no salvation in any other, Acts iv. 12. John
xiv. 6. You are not all bound to learn Latin, or
Greek, or Hebrew ; to learn Logic, Philosophy, or
Mathematics ; to learn the several trades and ma-
nufactures ; but you are all bound to learn Christ,
bound by the covenant of your baptism, bound by
your being called Christians. Either cease to be
called a Christian, or learn Christ, — ^to know, be-
lieve, love, him.
2. He is the lesson that any one may learn. There
are some arts and sciences that are above and be-
yond the capacity of some people, though they would
never so much wish it ; though they desire and en-
deavour all that ever they can, yet it will not do ;
they labour in vain. Now such a lesson Christ is
not He is an easy lesson, easy to be learned. Mis-
take me not ; I do not mean easy to mere nature ;
no, it is quite contrary ; it is to mere nature hard and
difficult, nay, utterly impossible, " The Batnral ma
recei veth not the things of the Spirit of God : for tber
are foolishness unto him, neither can he know tbea,
because they are spiritually discerned/' 1 Cor. ii.
14. Witness Nicodemus, John iii. But easy— to the
mind enlightened, easy — ^to the willing learner, Piot.
xiv. 6. easy — where God gives a facalty, whick be
always doth to those that seek it Christ is a wsj~
wherein '* The way-faring men, though foob, skadl
not err,'' Isa. xxxv. 8. O learn this way; jo«
must travel it How could it have been else, that so
many plain illiterate men, such as the apostles were,
should all on the sudden be such proficients in this
learning?
3. He is the lesson that few do learn : the more
is the pity. People are taken up with the study of
other things, but make light of this learning, u of
the gospel feast. Matt xxii. 1—7. Matt vii. 14.
4. He is the lesson that mnltitades are damned
eternally for not learning. If I should say it is the
only damning sin, I could make it good from Scrip-
ture. Whatever we have done amiss, if we have
learned Christ, it shall be forgiven : whatever good
we have done, unless we have learned Christ, it mill
not be accepted. This will be the question, — Hath
he learned Christ? Is he found in him? Rom. riii.
1. If children at school do not learn their lessoo.
there is but a rod to whip with ; bat if we do not
learn Christ, there is a hell to bum us in.
6. He is a lesson that we must be sure to learn Bt
heart, I mean, be hearty in learning, inward, siuoof,
upright, serious. With the heart man helievtth laid
righteousnetij Rom. x. 10. Prov. xxiii. 26. If ve
learn Christ to talk of him only, and not to walk io
him ; to have him on the tip of our toni^es, and not
to lodge him in the secret chambers of oar hearts,
it will not do.
6. He is a lesson that is best learned upon our
knees. When in a humble sense of oar ignoraooe,
blindness, darkness, dulness, we go to God, every
day, for the unction, saying. Lord, teach me,— as
David, up and down the 119th Ps. (he, tktf statytet—
we, thy Christ) we learn best ; we then make the best
progress in this school, Ps. xxv. 9. Zeeh. iv. 5. 13.
7. He is a lesson that but one book is enough to
teach us. Other learning is not had withoat abund-
ance of books; philosophers, historians, pkjsi-
cians, lawyers, must have large libraries ; but ooc
book alone well learned will suffice to make tbee a
Christian, 2 Tim. lii. 15. Then search the Scriptures,
John V. 29. Prefer having eyes to read the S€ri(K
tures, and be blind to every thing else, than to
read every thing else and neglect the Bible.
H. He is a lesson that it will do as abundance of
good to learn. It is a useful lesson. All kinds of
learning are in some way or other useful, but ibis
learning excels them all, for it is profitable for all
things.
WHAT CHRIST IS MADE TO BELIEVERS.
93
It is anspeakably satisfying to the understandiDg
part. Tbe most learned, after all their inqairies
into other learning, have professed themselves nneasy
and dissatisfied, but this fills; as the great Mr.
Selden,* when dying, said, he had rest no where bot
in Tit. ii. 11—14.
It is anspeakably sweet, and comfortable, and re-
freshing, and joyous; like honey and the honey-
comb. Every word of God is so, Ps. xix. 10. but
especially God the word. — How sweet is it to a lost
vndone sinner, to be acquainted with a Saviour!
Other learning increased, increases, sorrow, Eccl. i.
18. but this doth not
It is strangely renewing and changing within, in
tbe inner man ; making Uie tree good ; bowing the
will ; raising the affections, 2 Cor. iii. 18.
It is strangely reforming and amending without-r
in the life and conversation.
There is no bridle like this to keep us from sin.
When a temptation to sin comes, it says^No, I have
not so learned Christ I thank God, I am better
taught. There are other arguments on this head.
Is this thy kindness to thy friend ?
It will be bitter in the end ;
Thy vows, O God, upon me lie.
Should such an one as I am fly ?
Was Christ the minister of sin? God forbid.
Did he teach me to be proud, passionate, envious,
drunken ? No, I never learned that of him.
There is no spur like this to put us on duty.
He that hath learned Christ hath learned the ex-
ample of Christ, learned him as a copy to write after.
To learn Christ is to learn of Christ~'*Take my
yoke upon you, and learn of me/' Matt xi. 29. It is
called his law, Gal. vi. 2.
Ho that hath learned Christ, hath learned the en-
couragements given by Christ in the promises.
9. He is a lesson that we can never be perfect at
He that hath learned it best, and learned most of
it, must, after all, say there is more to be learned ;
— ^yet ever Uaming, 2 Tim. iii. 7. is true of this
learning. — It is a bottomless ocean that we can never
fathom ; our finite understandings are not capable
of reaching his infinite perfections, 1 Cor. viii. 2.
10. He is a lesson that when we have once learn-
ed we can never unlearn again. It is the better part,
that can never, never be taken away, Luke x. 42.
All other learning may be lost. Many a great
scholar hath gone mopish. However, death dis-
solves it, melts it, it is gone like a snow-ball in a
thaw. It is a pity it should be so, but so it is. But
• CaUed by GroUus tbe Glory of England. He died A. D. 1654. /
he that hath learned Christ, hath learned him for
ever. Death robs him not of it, but perfects it,
1 Cor. xiii. 12.
III. What inferences are to be deduced from
hence ?
1. An inference of reproof to several sorts of per-
sons.
(1.) To those that slight and despise this excel-
lent lesson and learning, as if it were not worth the
looking after. ** Father, forgive them, they know
not what they do." The blessed stoop to look into
this depth, and is it below us?
(2.) To those that have learned Christ in some
good measure, but do not improve their learning —
Who do not improve it for their own furtherance in
the ways of God and godliness ; that use it not as a
bridle, a spur. — Nor for the instruction of others ;
especially those under their charge. When Andrew
had found Christ he called Peter, when Philip
found him he called Nathaniel, John i. So should
we; not in pride and vain glory, but with an
earnest concern that others may be acquainted with
him.
2. An inference of comfort and encouragement to
those that fall not justly under either of these re-
proofs—that prize this lesson, and are learning and
improving it for their own and others' good. Go on
and prosper ; the Lord is with you, " Your path shall
be as the shining light, that shineth more and more
unto the perfect day," Prov. iv. 18. There is a pro-
mise. Matt. XXV. 29. for your encouragement — '' Unto
every one that hath shall be given, and he shall have
abundance."
3. An inference of exhortation to all.
By all means, whatever ye do, learn Christ Con
this lesson ; be conning it every day. '* Then shall
we know if we follow on to know the Lord," Hos. vi.
3. Follow on by daily prayer, reading, hearing,
meditation, conference. When ye have it, it will
make you rich amends — here and hereafter. Value
that preaching best, that hath most of Christ in it.
It is sad to see whole sermons printed, and Christ
not once named in them. Is that preaching Christ ?
Paul could say, "We preach not ourselves, but
Christ Jesus the Lord," 2 Cor. iv. 5. 1 Cor. ii.
2. Remember, ye are Christians. What ! and not
learn Christ?
Ye that are young. Now is your learning age ;
some of you are scholars — O learn Christ.
Ye that are old. There is yet a learning day. Ni-
codemus was old when he began. — Yea, all of you-*-
learn Christ.
94
APPENDIX.
SERMON XXXIV.
CHRIST IS OUR LADDER.
Gen. xxWii. 12.
And he dreanud^ and, behold, a ladder eet vpon the
earth, and the top of it reached to heaven : and, be-
hold, the angels of God ascending and descending
on U,
This ladder which Jacoh saw, was no other than
oar Lord Jesas Christ, who was, nnder that notion
and resemblance, represented to him. What else
should it be? And a very clear notion it is, and
very helpful to our nnderstandinj^ to apprehend
what he is made of God unto us — a ladder.
DocT. That our Lord Jesus Christ is made of Grod
unto us our ladder.
You all know what a ladder is, and what use it
is for. Now just such a thing our Lord Jesus Christ
is — our ladder ; and of the same use he is to us spi-
ritually, for the good of our poor souls.
But, says some one, it was only a dream.
I answer. It was a divine dream, sent of God ; a
vision, than which nothing can be more certain.
Show, I. The properties of this ladder.
II. Of what use it is to us.
III. The inferences.
I. I am to show the properties of this ladder.
It is a ladder in all respects extraordinary ; there
never was any other like it
1. It is a living ladder. In the same sense in
which, as a way, he is called a new and living way,
Heb. X. 20. in the same sense, as a ladder, he is
a new and a living ladder. Other ladders are dead
things, but this ladder lives. It is true he was dead,
but he is alive again, and lives for evermore. Rev. i.
18. And it is well for us that he is so ; for if he
live, then we shall live also.
2. A long ladder. The longest that ever was, for
it reaches from earth to heaven. That was the pos-
ture in which Jacob saw it — the foot upon the earth,
and the top of it in heaven. Hereby was signified his
two natures ; — his divine nature, as God ; his human
nature, as man. As man — he was set upon the earth,
a son of Adam, born of a woman, lived here upon
the earth for a time, as other men do. As God
— he was always in heaven, begotten of the Father
before all worlds, infinite, eternal, and unchange-
able. The uniting of these two natures, the nature
of God and the nature of man, in one person, is
the mystery of all mysteries, I Tim. iv. 16. That
the glory of the Godhead did not destroy the mean-
ness of the manhood, nor the meanness of the man-
hood debase the glory of the Godhead, is myste-
rious indeed. — ^The bush which Moses saw, burning
and not consumed, was an emblem of this.
But what need was there that the foot of the U^
der should be upon the earth — that oor Redeeaier
should be man ?
I reply. There was need, that he might have a
body wherein to suffer and die ; sach a body as ovn
that had sinned, for whom he was to die.
But what necessity is there that the top oi it Aoold
reach to heaven — ^that he should be God !
I answer. That the Godhead might give virtue and
value to the sufferings of the manhood, and that k
might support it under them — ^which else would hart
failed. Besides, to bring God and man together, it
was requisite he should be both God and man ; G«d
— that he might deal vrith God, which man as msm
was not fit to do ; man — ^that he might deal with mas.
which God as God, a holy God, could not do, vn^
out consuming him, a sinful creature ; as a oonsuB-
ing fire, with stubble. Here is the meaning of Wa
being Emanuel, God with us ; God in onr nature
which if he had not been he could not have ben
Jesus, a Saviour, Matt i. 21—23.
Now our duty hereupon is,
(1.) To adore infinite love and infinite wisdom is
the contrivance of this way, which no other oould
have found out ; saying. Lord, who is like onto thee.
And,
(2.) To say also — ^What shall we render ?
3. A lasting ladder. Other ladders wear out is
process of time, and fail, and come to be good fcr
nothing but the fire : says the workman. I dare boI
venture to climb it, I shall fall and break mj bones,
it is worm-eaten and rotten. There is no danger of
that in this ladder, Heb. xiii. 8. The rigfateonsDc»
which is brought in by him is everlasting righteous-
ness, Dan. ix. 24. All the saints from the beginninf
have made use of it, and it never yet did fail any.
nor never will, to the world*s end. " He is able io
save them to the uttermost that come nnCo God bj
him,'' Heb. vii. 25. — ^to the utmost of times.
4. A free ladder, open and comnuHi to all ; who-
soever will may come, and make use of it and wel-
come. If we do not by unbelief exclude ourselves
God hath no where excluded us. The promise mas
in general terms, Isa. Iv. 1. Matt xi. 2S. John vii
37. Rev. xxii. 17. The fountain is open, not sealed.
Zech. xiii. 1. Our Lord Jesus was bom in an idb*
which is free to all comers; — died with his arms
stretched out upon the cross, and was nailed so, to
signify his readiness to embrace all that will eone
to him.
6. A firm ladder ; steady and strong. Our Re-
deemer is mighty, Heb. vii. 25 — able to utoe. From
what ? From our sins.
From the guilt of them : how many, how great
soever ; crimson, scarlet, guilt ; by the infinite merit
of his blood and passion.
From the dominion and power of them, by his Spi-
rit and grace. Though the devil himself steps in to
WHAT CHRIST IS MADE TO BELIEVERS.
95
strengthen the snare be Is able to burst and break it,
and to set us free. — ^Therefore fear not, nor be dis-
mayed ; greater is he that is with us than he that is
ag^ainst us.
6. A ladder fitted every way for the use for which
it was intended. But,
II. Of what use is it to us ?
1. That by it blessings might descend from hea-
ven unto us. If our Lord Jesus had not interposed
by dying to make peace, this could not have been.
Curses, wrath, light-bolts, thunder-bolts, might have
come down, and would have come, without this lad-
der ; but, no blessing, no token for good, no beam
of favour. There would have been fire and brimstone,
as on Sodom. — ^The reason was, because man had
sinned, and thereby God was provoked, and till
divine justice was fully satisfied, mercy could do
nothing. The way was blocked up. Now Christ
comes, and by dying makes satisfaction, and so takes
out of the way that that hindered, and now blessings
are showered down of all sorts, temporal, spiritual,
concerning the life that now is, and that which is to
come. " God shall supply all your need, according
to his riches in glory by Christ Jesus," Phil. iv. 19.
— not some, but all. And how ? By Christ Jesus. He
is the ladder by whom they descend, the conduit pipe
for conveyance of all our fresh water from the foun-
tain above to the cisterns below.
It is by this ladder — ^that all our pardons come.
We are needing of them every day ; g^ve us this day
— ^and forgive us this day ; and we never have them
but when we come for them in his name. All the
infinite mercy that is in God, did never forgive one
sin out of Christ.
It is by this ladder— that all the grace and strength
we have comes. Of this also we have daily need^ — ^for
doing duty, resisting temptations, bearing afflic-
tions. It comes down to us by this ladder, there-
fore it is called the ffraee of our LordJetm Christ ^
because we have it only by him, and from him, and
through him, John i. 16.
It is by this ladder — ^that all the returns of prayer
come in, John xvi. 23. Wb had lately a day of
prayer, wherein special mercies were prayed for
with reference to present affairs. Which way must
those mercies come, think ye? Certainly^ down this
ladden
2. That by it we may ascend from earth to heaven,
and go to God. — From earth to heaven is a long way,
and up-hill too. There is no ladder from AeZ2 to heaven.
Fly ii we cannot, Luke xvi. 26. We have no wings
for the purpose. But climb to heaven we may ; and
how, bat by a ladder ? Christ is that ladder.
By this ladder our performances must all ascend
while we live ; our prayers, and praises, and alms-
deeds, our fastings, and humiliations. You would
have them go to God, would yon not ? and be accepted
of Gody would you not ? Then they must goby Christ,
1 Pet. ii. 6. Matt. iii. 17 ; xvii. 5. He is the high
priest, his intercession is the incense. Rev. viii. 3.
By this ladder our persons must ascend when we
die, John xiv. 6. No man cometh to the Father, but
by him, to the kingdom of the Father, the glory, pre-
sence, vision, fruition of God.
It was the merit of his death that purchased it for
us ; that is the price of it
It is the working of his Spirit in us that fits us for
it.
It is the efiicacy of his prayer that brings us to it,
John xvii. 24. We never begin to climb this ladder
till converted, and then step by step ; gradually is
sin weakened, grace strengthened ; not all at once.
III. What inferences arise hence ?
The inferences shall be by way of answer to five
questions.
1. If Chrbt be our ladder for us to ascend on, how
is it then said here, that Jacob saw the angels of
God ascending and descending?
The ascending and descending of the angels of
God upon this ladder, Christ, is for our good, bene-
fit, and advantage. The angels are ministering spi-
rits for us, Heb. i. 14. The design of the vision was
to comfort Jacob at his entrance upon a perilous
journey in his flight from his angry brother. It was
a seasonable refreshing cordial, Ps. xci. 11, 12;
xxxiv. 7. 2 Kings vi. 17.
Bui why ascending ?
(1.) For fresh orders, to act for their good every
day. Matt xviii. 10. their angels ; though nothing
else be theirs, ''their angels always behold the face of
my Father which is in heaven,"— expecting the
least nod or beck.
(2.) To give account of their stewardship; what they
have done. Allude to Luke xiv. 21. Read Job i. and
Zech. 1.
(3.) With separate, departed souls in their arms, to
place them in Abraham's bosom, Luke xvi. 22.
But why descending ?
To execute their orders, for preservation, provision,
society, supply. — Jacob was alone here, he had no
company. O how sweet is it to see both the ladder,
and the travellers going up and down ! Note, all
are either ascending or descending, none standing
still, none idle, all busy. This may comfort all the
Lord's poor Jacobs in all their straits and troubles ;
not the Esaus, the wicked of the world ; their at-
tendants are ugly devils, living and dying.
2. If Jesus Christ be our ladder, what is faith ?
The hand by which we take hold of the ladder.
The foot also, by which we come to it, and climb
by it As good then even no ladder as no hands and
feet ; as good there were no Christ as no faith, John
viii. 24. an unbelieving soul is a maimed soul, hand-
less and footless, and therefore helpless. Then
be not faithless, but believing. Reach hither thy
hand, as Christ said to Thomas, John xx. in a sight
06
APPENDIX.
and sense of thy andone conditioii without him ;
receive the report of the gospel oonceming him, his
ahility and willingness to save. Renounce all other
ladders, and cleaveto this alone ; behold, hecalls thee.
3. What are the rounds of this ladder ?
The several particulars of his undertaking: steps
downward first, and then upwards ; on each of which
there is matter for faith to fasten on,— his incarna-
tion, temptation, passion, resurrection.
4. Is Christ alone the ladder ? are there no other
ladders but he ?
No other: how should there be? Who are they?
Who besides him hath his foot on earth, and his head
in heaven ? Name who.
The papists fancy other ladders to themselves ;
saints and angels ; the Virgin Mary. Are these God ?
The angels ascend and descend upon the ladder; they
are not the ladder.
But their end in ascending and descending is as
mediators for us ; they ascend with our prayers and
descend with God's answer.
What Scripture is there for that? Where doth the
word of God tell us so ? If no where, there is no
ground for faith, and whatsoever is not of faith is
sin ; nay, it says the contrary, 1 Tim. ii. 6.
The protestant, pharisaical self-justiciaries make a
ladder of their own righteousness. They hope to work
out peace, and pardon, and salvation for themselves,
by their own performances, as the poor carnal mis-
taken Jews of old did, Rom. z. 3. Paul disclaims this
way to heaven, Phil. iii. 7, 8. How can we be a
ladder to ourselves? Alas ! the best of our doings
are imperfect, and defiled. However, they are duty,
therefore they cannot fiiert> any thing. Say then, I
beseech you, None but Christ.
6. Why is it said. Behold a ladder ?
It is common both in the Old Testament and the
New, when Christ is spoken of, to say. Behold, Isa.
▼ii. 14; xlii. 1. John i. 29. This notes to us, what
our duty is in reference to him.
We are to admire and wonder, as oft as we think
of him, Isa. ix. 6. his name is wonderful. They do
not know him, that do not wonder at him ; at what
he is, at what he hath done and suffered, at what he
is doing, at his love and free fpmce especially.
Behold and bless God for making and rearing this
ladder.
To behold him, is to believe in him, Isa. Ixv. 1 ;
xlv. 22 — Looh unto me, as the stung Israelites to the
brazen serpent.
There are four special seasons wherein to behold
this ladder :
(1.) when we are doing any thing for God, then
behold it as the only way and means of being
strengthened for it, and of being accepted in it.
(2.) When we have done any thing against God,
when guilt stares us in the face, then behold — as the
only way and means of peace and pardon.
(3.) When distress, and trouble, and danger ait
before us, then behold it, and the angels aaoeodiB^
and descending on it.
(4.) When death is about to lay his cold h^od
upon us, — as Stephen, *' Behold, I see the beaTee<
opened, and the Son of man standing^ on the ri^
hand of God,'' Acts vii. 56.
SERMON XXXV.
CHRIST IS THE TRUTH.
JOHNi. 17.
The law toot given hy Moses, but grace and truth
by Jesus Christ,
•
There are two Johns especially spoken of id ik
New Testament, John the Baptist, and John the
divine. These words were spoken bj the fonaer.
and recorded or written by the latter, John hare wit-
ness of him, that is, John the Baptist, his fore-ruona
or harbinger, that was to him, as the morning star n
to the sun, his messenger, to tell the world that be
was coming. And what was it that he bare vritoes
to concerning him? This among the rest, fhat^rsrr
and truth came by him.
Two things are here opposed to the iaw that came
by Moses.
Grace. It is elsewhere so opposed, Rom. vi. U
" Not under the law, but under grace," — where bf
law is commonly understood the Mosaical dispensa-
tioD, the management whereof was in such a war,
with so much terror, that it looked like as if it h^
been the first covenant of works ; and some have so
mistaken it to be, and called it so. Then by graa
is meant the new covenant, called the covenant oi
g^race, which it is a great privilege to be under.
There is between this covenant and the other as
much difference as between being under the coki
dark shades of the night, and the bright, warm, re-
freshing beams of the noon sun; between bcinc
in bondage and being at liberty. Now taking greet
in this sense, it came by Jesus Christ, it is made is
him, and by him, and through him. And, theiefore,
he is expressly called the covenant, Isa. xlii. 6;
xlix. 8. We should bless God for this grace, and
take the comfort of it, and walk answerably to it
not letting sin have dominion over us.
Truth.
DocT. That truth came by Jesas Christ: it eame
when Jesus Christ came**when the word «as
made flesh and dwelt among us.
He is the truth, John xiv. 6. — ^the way, thai way ;
—the truth, that truth ; the life, thai life. Tliere arr
many ways, and many truths, and many lives, or
kinds of life, but Jesus Christ is most eminently vai
WHAT CHRIST IS MADE TO BELIEVERS.
97
transcendcDtly that way, truth, life : the true and
living way, or the way in which, the truth by and
through which, we come to that life, which alone
deserves the name of life, and that is, eternal life.
I shall, I. Explain what the truth is, and hoir the
truth came by Jesus Christ And,
II. Apply it.
I. Explain the subject
When our Lord Jesus Christ was at Pilate's bar,
John xviii. 37, 38. he said, " Fw tkU cause came I
into the world, that I should bear witness unto the
troth," — to which Pilate replies by asking him a
question — What is truth? and before he had his
answer, went his way. It is a pity he had not staid ;
we had then known from the mouth of truth what is
truth ; but he went out. It is so with many people;
they take on them as if they desired to know the
truth, and to know their duty ; but it is but a copy
of their 'Countenance, really they do not; as Balaam,
Numb. xxii. There is one way of knowing what is
truth, by the contraries. There are three things that
are contrary to truth, by considering which, it may
be known what truth is :
1. Figures, and shadows, and types are things con-
trary to truth. As suppose the picture or represen-
tation of a man ; we do not say it is the true man ;
the truth is he that is represented by it Now so the
truth came by Jesus Christ; that is, all the figures,
and types, and shadows of him whereby he was held
forth to the fathers under the Old Testament, were
all fulfilled in him, and therefore when he, the trutli,
the substance, was come, they were all to vanish
away ; and so they did, Heb. ix. 24— <A« figures of
the true. For example.
Under the Old Testament they had manna — little,
round, and white — which came down in a dew every
morning, and was their food for four years. Here was
a figure, a shadow. — Now the truth of this came by
Jesus Christ ; he is the true manna, John vi. 32. —
the true bread.
They had a brazen serpent hung upon a pole, that
whosoever had been stung, and did but look, was
healed by virtue of God's ordinance. — Now when
Christ came, the truth of this came. He is the true
brazen serpent, John iii. 14, 16. The looking is by
faith, Isa. xlv. 22.
They had a rock that followed them, and supplied
them with water. — ^The truth of that rock was Christ,
1 Cor. X. 4.
We read of a ladder that Jacob saw, the feet
whereof was upon earth, the head in heaven. — The
truth of that ladder was Christ.
We read of a ram that was brought to Abraham
to sacrifice instead of Isaac. — ^The truth of that ram
was Christ sacrificed for us and in our stead.
We read of a lamb that was slain at the passover,
and the blood sprinkled, whereupon the destroying
angel passed by. — ^That lamb was Christ, 1 Cor. v. 7.
We read of a high priest richly clothed, and
bearing on his breast the names of the twelve tribes,
and going into the holy of holies, and burning
incense there. — ^The truth of this was Christ : and
so of all the rest. Now to make more new signifi-
cant ceremonies, is to intimate that Christ is not
come.
2. Falsehood and error is contrary to truth. There
is truth doctrinal, 2 Tim. ii. 18. Now this truth is
but one ; error is manifold. There are many errors,
but only one truth, and that one truth is Christ
When he came, the truth came.
A preacher of the truth came.
A witness of the truth came.
(1 .) He preached the truth. All that he said in all
his sermons, parables, discourses, disputations, was
all true, as true as truth itself. He never broached,
nor owned, nor patronized, any error ; no, not any,
not the least. Several great truths of grand im-
portance he taught As,
Concerning the design of the Father in sending
him into the world, which was, to save the world,
John iil. 16. He was the first that plainly and clearly
revealed this. It was hid before, John i. 18.
Concerning the necessity of regeneration, John
iii. 3, 5. Which of th<; prophets spake of such a
thing as a new birth ? They call for turning, amend-
ing^-but he, of being bom again.
Concerning spiritual worship, John iv. 24. in
spirit ; in opposition to the Old-Testament carnal
way, by carnal ordinances. There is now an end
put to those. The truth is come.
Concerning the process of the great judgdient.
Where have we such a manifestation of it, as that in
Matt. XXV. 31—46. " When the Son of man shall
come in his glory, and all the holy angels with him,
then shall he sit upon the throne of his glory : and
before him shall be gathered all nations; and be
shall separate them one from another, as a shepherd
divideth his sheep from the goats : and he shall set
the sheep on his right hand, but the goats on the
left Then shall the King say unto them on his
right hand, Come, ye blessed of my Father, inherit
the kingdom prepared for you from the foundation
of the world : for I was an hungred, and ye gave me
meat : I was thirsty, and ye gave me drink : I was
a stranger, and ye took me in: naked, and ye
clothed me : I was sick, and ye visited me : I was
in prison, and ye came unto me. Then shall the
righteous answer him, saying, Lord, when saw
we thee an hungred, and fed thee? or thirsty, and
gave thee drink ? When saw we thee a stranger, aiiH
took thee in ? or naked, and clothed thee? or when
saw we thee sick, or in prison, and came unto thee ?
And the King shall answer and say unto them.
Verily I say unto you, in as much as ye have done it
unto one of the least of these my brethren, ye have
done it unto me. Then shall he say also unto them
98
APPENDIX.
on the left hand, Depart from me, ye cursed, into
everlasting fire, prepared for the devil and his an-
gels ; for I was an hangred, and ye gave me no
meat: I was thirsty, and ye gave me no drink: I
was a stranger, and ye took me not in : naked, and
ye clothed me not: sick, and in prison, and ye
visited me not Then shall they also answer him,
saying, Lord, when saw we theo an hungred, or
athirst, or a stranger, or naked, or sick, or in prison,
and did not minister unto thee ? Then shall he an-
swer them, saying, Verily I say unto you. In as much
as ye did it not to one of the least of these, ye did it
not to me. And these shall go away into everlast-
ing punishment : but the righteous into life eternal.
The judge himself tells us here, how, and in what
manner, he will proceed. — Now we have great reason
to bless God that the truth is come in this sense also.
But,
(2.) He came a witness to the truth, John xviii. 37.
A witness is a martyr, and such was he: he
sealed the truth with his blood. So have many others
besides him, both preachers and others, but he led
the van. We call Stephen the proto-martyr of the
New Testament, Acts vii. No ; Jesus Christ was the
Proto-martyr of the New Testament. Therefore,
none need to fear or be ashamed ; their dear Lord
went before them to martyrdom.
3. Falseness and unfaithfulness is contrary to
truth. A man of truth is he,
(I.) That speaks the truth in his heart, Ps. xv. *2.
He will not tell a lie for the sake of any one, nor for
any worldly gain or advantage whatsoever. Such
a roan of truth was Jesus Christ ; not only when in
the pulpit, in his preaching ; but in his ordinary
converse. His word was not yea and nay, but his
yea was yea, and his nay, nay.
(2.) That keeps covenant, and performs promise.
This he doth. You may safely venture upon what
he says in those scriptures. Matt xi. 28. John vi.
37 — " Come unto me all ye that labour, and are
heavy laden, and I will give you rest" '* Him that
cometh unto me I will in no wise cast out" — And
in any other, for in him all the promises are yea, and
in him amen, 2 Cor. i. 20. Compare Rev. iii. 14.
and read Ps. Ixxxv. 10. He promised his disci-
ples, when he went, he would come again ; and did
he not meet them in Galilee ? Did he not send upon
them his Spirit? He did so.
Is he not true also to his threatenings ?
He is, certainly, except we repent. If we do, he
repents ; else not See, as to Jerusalem, Matt, xxiii.
38. which came to pass.
(3.) That is just to all his relations, and discharges
honestly all his undertakings, without failing in the
least. — So did he, to his disciples, while with them,
as their master; so doth he to all his saints, as
head, husband, father, brother, friend, king, cap.
tain. Then for his undertaking, he fulfilled it to tbe
utmost. I mean, his great andertaking to redeem
and save. He fulfilled it- to the utmost, witbdat
flinching, or starting back, John xyii. 4. Did his
Father contradict what he said? No, be did not And
then, for all his other undertakings sabordioate to
this, he hath been, is, and will be, just and tme to
them ;— in hearing prayers, forgiving sins, supplying
wants, subduing enemies.
II. The application.
Is Christ the truth ? When he came did the tratb
come ? Then what is our duty ? what doth this calf
for at our hands ?
1. We must know the truth, John Tiii. 31, 32. Be
acquainted with it. It is a pity we should any of os
be ignorant of it, not acquainted with it, persoDallj
acquainted. Do ye know Jesus Christ? Have re
learned him ? O get to know him, it is life eternal,
John xvii. 3. It will make you free, John viii. 33.
free from a deal of bondage, and misery, and mis-
take, that poor ignorant souls are subject to. See
Paul's resolution, " I determined to know nothiog
among you, save Jesus Christ, and him crucified/'
1 Cor. ii. 2. Phil. iii. 7, 8. The way to know this
truth is to search the Scriptures ; dig into them,
John Y. 39. Also pray much. Beg of God an eD-
lightened mind.
2. We must buy the truth, buy it and not sell it,
PiDv. xxiii. 23. Christ the truth is a jewel worth
your dealing for. You may all have him, you can-
not buy him at any rate too dear, though with the
price of all you are, and have, and can do. He is
the true treasure. Matt. xiii. 44 — 46.
3. We must receive the truth. This receiving act
is it that makes the truth ours, John i. 12. Not
only receive him in our understandings, by nnfeiga-
ed assent, but into our wills and affections, into oor
hearts and souls, by unfeigned consent; as the wife
receives the husband when she takes him to be her
husband ; the servant the master. Matt xi. 29.
4. We must rejoice in the truth, 1 Cor. xiii. 6.
This we cannot do till we know it, till we receive iL
Hast thou received Christ Jesus the Lord I Theo
thou hast reason to rejoice in him, for if he be thine
all is thine. We are told of a philosopher, • that
having found out a mathematical demonstration, was
so pleased that he ran about like a madman, cryiB|[.
I have found it, 1 have found it Much more maj
the upright soul, Phil. iii. 3. John i. 45.
5. We must love the truth, 2 Thess. iL 10. Zecb.
viii. 19. Truth is a thing peculiarly amiable; it
hath a loveliness in it above and beyond ail other
things, especially this great truth, " Jesus Christ
came into the world to save sinners," I Tim. i. 15.—
a truth worthy to be embraced with both arras.
• Archimedes. He died about 308 years before tbe Christian I asra.
WHAT CHRIST IS MAD£ TO BELIEVERS.
99
6. We must speak the trnth one to another, Eph.
iv. 25. It is an abominable thing for those that call
themselves the followers of Christ — the truth — to be
found liars, Eph. iv. 15. Isa. Ixiii. 8.
7. We must worship God in truth, John iy. 23, 24.
*' Let us draw near with a true heart/' Heb. x. 22.
That is, in sincerity and uprightness, not in guile
and hypocrisy,— or in truth, that is, in Christ, as our
only medium of worship — in his name.
8. We must walk in the truth, 3 John 3, 4. that
is, in Christ Jesus, Col. ii. 6. Have ye received him
as the trnth ? then walk in him as the truth ;
By relying wholly and solely upon him, in the
gpreat business of your reconciliation and salvation,
and in all your straiCs and troubles, Acts xxvii. 25.
By being in your measure like him, in word and
deed ; just and true, and fast and faithful, to Ood
and man. Rev. ii. 10.
SERMON XXXVL
CHRIST IS OUR TREASURE.
Matt. xiii. 44.
Again: The kingdom of heaven is like unto treasure hid
in afield.
By this treasure we are to understand our Lord
Jesus Christ, the king of this kingdom here spoken
of.
DocT. That our Lord Jesus Christ is 6ur treasure.
He that hath found him, and hath him, may truly
say he hath found treasure.
Show, I. What treasure is, and what it implies.
II. What kind of treasure Jesus Christ is ; and,
III. What use we are to make of it.
I. What is a treasure ?
In treasure two things are supposed :
The one : That the things be excellent and useful.
The other : That there be abundance of them ;
else it cannot be said to be treasure.
The things must be such as are both excellent and
useful ; things of worth and yalue. We do not
reckon a heap of stones or dirt to be treasure. Trea-
sure is of gold, or silver, jewels ; either money or
money's worth. In Jeremiah xli. 8. we read of
treasures of wheat and barley, and oil and honey :
though these are not gold and silver, yet they are
things useful and necessary.
There must also be abundance of them. A little
is not said to be treasure. No ; where there is trea-
sure, there is a deal to be had of such things ; plenty
of gold, variety of jewels, stores of wheat And is
not Christ treasure, then ? Are there not abundance
of excellent useful things to be had with him ? Can
you name any thing that is either truly excellent,
H 2
or truly useful, that is not to be had with him, and
that in abundance, full measure, pressed down,
and running over ? Col. i. \9,— fulness — all fulness
dwelling in him.
1. Is he not the Sun of Righteousness ? Mai. iv.
2. the light of the world ? John viii. 12. As full
as the sun is of light, and that is as full as it can
hold ; so full, and infinitely more so, is Christ of
righteousness and grace, and strength of Spirit, and
merit; which are excellent things, and I am sure use-
ful to us, for we are undone without them.
2. Is he not the fountain opened? Zech. xiii. 1.
A fountain is not a cistern, though it is true a cis-
tern may be full ; yet there is a great deal of differ-
ence between a cistern full, and a fountain full. A
cistern may be full, but it doth not run over ; if it
do there is nothing to supply it with more, as there
is in a fountain. Empty a fountain as often as you
will, it fills itself without pouring any thing into it ;
not so a cistern. Now Christ's fulness is a foun-
tain-fulness, and we have need of such.
3. Is he not a horn of salvation ? Luke i. 69. A
horn signifies plenty. His salvation is plentiful
salvation. He is able to save to the uttermost,
Heb. vii. 25. And is not salvation an excellent
useful thing? Is any thing more excellent, more
useful ? Especially spiritual salvation ; to be saved
from our sins, the guilt, the power of them : — eter-
nal salvation, to be saved from the wrath to come,
from hell, and damnation; to be instated in the
heavenly inheritance ? Of all this there is a horn,
an abundance, with Jesus Christ for poor sinners.
Therefore, we may well say of him, he is our trea-
sure.— But,
II. What kind of treasure is the Lord Jesus
Christ?
There are these properties of this treasure.
1. It is peculiar treasure. The great God hath
such a saying concerning his people Israel, Exod.
xix. 5. Ye shall be a peculiar people. — I am sure
his people Israel may truly say so of him. — He is a
peculiar treasure ; that is.
He is treasure by itself; such treasure as hath
none like it; a nonesuch treasure; a treasure be-
yond all other treasures. The peculiar treasure of
kings, and of the provinces, which Solomon speaks of,
Eccl. ii. 8. is not to be compared with, this treasure.
It is as far beyond it as gold is beyond dross, as
pearls are beyond pebbles, as substance is beyond
shadow.
He is the treasure of but a few. There are peo-
ple that have worldly treasure, here and there one
in a country ; there are few people that make Christ
their treasure. The most despise and make light of
him ; they mind him not. God's number is by far
the smaller number. Many are called, but few
chosen ; like the grape-gleanings of the vintage, so
like the shaking of an olive tree. But
100
APPENDIX.
Those few that have him, have propriety in him,
they may call him theirs. My beloved is mine —
mine to all intents and purposes ; a peculiar treasure
unto me. And this is indeed the sweet of it: '* Who
loved me and gave himself for me ; my beloved and
my friend."
2. Precious treasure.
Precious in himself; of infinite worth and value.
The pearl of price, v. 45. is Christ. His blood is '
precious, 1 Pet. i. 19. His promises are precious,
2 Pet. i. 4.
Precious in their account and esteem that have
him, 1 Pet. ii. 7. They have precious thoughts of him,
Ps. cxxxix. 20. They have let all go for him, as
Paul, Phil. iii. 7, 8. " What things were gain to
me, those I counted loss for Christ: yea doubtless,
and I count all things but loss for the excellency of
the knowledge of Christ Jesus : for whom I have
suffered the loss of all things, and do count them
but dung, that I may win Christ." This is the lan-
guage of one that had found this treasure.
3. Unseen, hid treasure. Other treasures are visi-
ble, this invisible, out of sight, as believers and God's
bidden ones are. So Christ is a believer's hidden
one. Col. iii. 3. Manna that none knows but they
themselves that have it, and not they themselves
always. Mary, when Christ spake to her, thought it
had been the gardener, John xx. 15.
4. Undefiled ; honestly come by. Other treasures
are not so oftentimes ; they that have them scrape
them together by fraud, violence, oppression. That
which Solomon had, was in a great measure of
that kind, as appears by what they told his son—
Thy father made our yoke grievous. But those that
have this treasure, Christ,
Have him by free gift, John iii. 16. He gave
him for us, he gives him also to us. They have
him
By lawful purchase. It is said here he bought it,
V. 46. — not by paying a valuable consideration ; I do
not say so ; it cannot bo. Christ buys us so, but we
do not buy him so. It is a purchase without money
and without price ^ Isa. Iv. 1. — by barter or exchange.
We part with our sins, and we have a Saviour ; with
our own rigbteousness, our rags, and have his right-
eousness, that white robe. Have ye been at this
market? Have ye made this bargain ?
5. It is enriching treasure. It cannot be but that
he that hath worldly treasure must needs be a rich
man. But he that hath this treasure — Christ, is
made rich by it towards God, and that is the true
riches ; that is to be rich indeed. A man may have
treasure /or himself; such treasure as the fool, Luke
xii. 20. had in his bams, and not be rich towards
God, in God's account and esteem ; rich towards the
world, and a beggar towards God. But if Jesus be
thine, thou art rich towards God, God will own thee
for a rioh man; perhaps poor on earth, rich in hea-
ven. O covet these riches. Get Chnst to be thine,
and thou hast enough.
6. It is enduring treasure. Other treasares are
not so:
Sometimes they moulder away of themselves,
Prov. xxiii. 5.
Other times they are spent by the owners.
Other times they are plundered and stolen by
thieves. — But of either of these, there is no danger
as to this treasure.
It hath no principle of oorruption in itself.
They that have it shall not spend it ; they maj
live upon it.
They that would cannot take it away. The hiding
of it in God, speaks not only the tecrecy, bat also the
safety, of it, John x. 28, 29. Luke x. 42. A good
reason why we should each of us give all diligence
to make it sure unto ourselves. Matt. vi. 19, 20.
III. What use is to be made of this subject ?
1. If Christ be treasure, then what a conditim
are they in that are without him ? They are in a
poor beggarly condition. Rev. iii. 17. IVoridly
poverty nobody is fond of; it is a grief, a troable,
a shame, a disgrace, a burthen. They that are under
it are weary of it, and fain they would, if they knew
how, be delivered from it; but as to spiritual poverty,
it is not so ; quite otherwise. There is no evil in it,
nothing felt from it O be persuaded this day to
change your mind herein. Believe a poor soul that
hath no spiritual riches, no Christ to make it rieh
towards God, to be in a far more miserable condi-
tion than the poorest beggar in the country, that
hath not a rag on his back, nothing to eat, but what
he wanders for, no bed to lie on, no place to hide
his head in ; I say, far more miserable. For,
All this concerns the body only, which is but the
shell of the man ; the other concerns the soul, the
heaven-bom soul.
All this concerns this life only, which is passing
away, and will be gone shortly, and then in the
grave the rich and the poor meet together ; there
will be no difference between the dust of the one
and the dust of the other. But spiritual poverty is
the forerunner of eternal misery. The Christless
poor here, that live and die so, most be miserable for
ever.
All this may be, and yet the man may be in the
love and favonr of God ; his sins pardoned, his
peace made ; as Lazarus, and many another. But
if thy soul be Christless, thou art poor towards
God. God is against thee, and all that u in God is
agai nst thee, though nothing appear. So it is — there
is no middle state.
2. What is to be done that this treasure may be
ours?
What did this man do here in the text ?
Hfi found it hid in the 6eld. He bid it. He vss
glad he had found it. And, he went and sold all
WHAT CHRIST IS MADE TO BELIEVERS.
101
that he had and bought it. Something like this is to
be done by each of os that Christ may be oars.
(1.) We mast find him where God hath hid him,
and that is, in the field of the Scriptures. I mean
we mast mix faith with what God hath revealed there
concerning him ; his ability and willingness to save ;
his suffering, dying, rising again, with the design
thereof ; his many gracious invitations, encouraging
promises, made to poor sinners to come to him, to
accept of him. This must be done with application
to ourselves, as if our own names were found written
therein. Have ye thus found Christ? Hebids us, John
V. 39. — search. Search the Old Testament ; he is hid
there, but by digging we may find him. Search the
New Testament ; he is above ground there ; we are
blind if we see him not In this sense it is said con-
cerning the strait gate, and narrow way. Few there
be that find it ; and of the few that^nd it, fewer go
in at the gate, and walk in the way: so as to this
treasure, not one in ten, twenty, or even a hundred,
who read the Bible, find Christ in it, or desire to find
him.
(2.) There should be joy at our thus finding him,
this was before making the bargain here. Have you
ever seen, and understood, and been affected with,
God's unspeakable mercy to you ia affording you the
field, the Scripture, wherein Christ is ? in casting
your lot and portion within hearing of the joyful
sound ? Have you said. Lord, how is it? '* All the
people," on one occasion, ** went their way to eat,
and to drink, and to send portions, and to make
great mirth, because they had understood the words
that were declared unto them,*' Neh. viii. 12. It
cannot be but the joy. must be greater afterwards,
when the treasure is made ours ; but there is great
joy even in this — ^that it is revealed to us.
(3.) We must hide it. Not with the hiding of con-
cealment, to conceal from others our having found
it, lest they should put us by the purchase ; there is
no danger of that ; there should rather be an incli-
nation to the contrary, to proclaim it, as Andrew
told Philip. Read John i. Hezekiah did ill to show
his treasures, but we must show ours. We must hide
it with the hiding of meditation and consideration,
as David hid the word, Ps. cxix. 11 — as Mary, Luke
ii. 19. We must hide it as the woman hid the leaven
in the batch, as the husbandman hides the seed by
harrowing it, as the stomach hides the meat in order
to the digesting of it. Have we ever done this by
what we have read and heard out of the Scriptures
concerning Jesus Christ? Have we reflected after-
wards, meditated on it, prayed over it ? If not, do it
yet It is God's way, a special means that he hath
appointed, and that he uses to bless.
(4.) We must sell all and buy it Is Christ the
truth ? buy the truth. Is Christ the treasure ? buy
the treasure. There is no making him ours any other
way.
Begging will not do ; we may beg long enough,
unless we buy. Read Matt. xxv. Luke xiii.
Steal him we cannot. Some have been made rich
that way ; but not with these riches, not towards
God.
Borrowing will not do. The foolish virgins would
have borrowed oil of the wise ; but not so.
It passes not by descent from father to son, as
land doth to the heirs, or personal estate to the ex-
ecutors ; nothing of that here.
There is but one way, and that is by buying ; and
the terms are here set down, — selling all.
What all ?
(1.) All our sins, Ezek. xviii. 31. how beloved
soever, Matt. v. 29, 38.
(2.) All our own righteousness, as to any hope or
expectation from the merit of them. We are more
loth to part with this than the other, but it must be
done, or we cannot possess the treasure.
(3.) All our worldly concerns, if God calls. Matt.
X. 37. Now what say yon to this ? Are you sorrowful,
as the young man ? Matt. xix. 22. Or do you like
the bargain, and will you strike hands this day ? It
is all trash tliat you are called to part with ; you shall
have treasure for it Could I make you an offer, a
real serious offer, of better clothes, instead of those
poor ones you have ; a better house, estate ; you
would be glad, and hearken to me, and thank me.
But, alas ! I fear I shall prevail with none of you to
do this for your poor souls. O be persuaded, not
almost, but altogether.
3. What must they do that have this treasure, that
can say, upon good grounds, I have thus bought it ?
There is cause why thou shouldst bless God, all
the days of thy life, for enriching thee with this trea-
sure.
Oppose the having of this to the want of all other
worldly treasure, Phil. iv. 18.
Where your treasure is, there let your heart be
also, Matt vi. 21. — ^the thoughts, the affections.
Hold fast your treasure, Cant iii. 4.
SERMON XXXVn.
CHRIST IS OUR TEBIPLE.
Rev. xxi. 22.
And I saw no temple therein: for the Lord God
Almighty, and the Lamb, are tlie temple of it.
That the Lamb here spoken of is our Lord Jesus
Christ, there is no question ; but the doubt is, what
we are to understand by the city here described,
whereof the Lamb is the temple. The description
of it begins at v. 10. And be carried me away in
102
APPENDIX.
the Spirit to a great aod high moantaiD, and showed
me that great city, the holy Jerusalem, descending
out of heaven from God, having the glory of God :
and her light was like unto a stone most precious,
even like a jasper stone, clear as crystal ; and had
a wall great and high, and had twelve gates, and at
the gates twelve angels, and names written thereon,
which are the names of the twelve tribes of the chil-
dren of Israel : on the east three gates ; on the
north three gates ; on the south three gates ; and on
the west three gates. And the wall of the city had
twelve foundations, and in them the names of the
twelve apostles of the Lamb. And he that talked
with me had a golden reed to measure the city, and
the gates thereof, and the wall thereof. And the
city lieth four-square, and the length is as large as
the breadth : and he measured the city with the
reed, twelve thousand furlongs. The length, and
the breadth, and the height of it are equal. And he
measured the wall thereof, an hundred and forty and
four cubits, according to the measure of a man, that
is, of the angel. And the building of tlie wall of it
was of jasper ; and the city was pure gold, like unto
clear glass. And the foundations of the wall of the
city were garnished with all manner of precious
stones. The first foundation was jasper ; the second,
sapphire ; the third, a chalcedony : the fourth, an
emerald ; the fifth, sardonyx ; the sixth, sardius ;
the seventh, chrysolite ; the eight, beryl ; the ninth,
a topaz ; the tenth, a chrysoprasus ; the eleventh, a
jacinth ; the twelfth, an amethyst. And the twelve
gates were twelve pearls ; every several gate was of
one pearl ; and the street of the city was pure gold,
as it were transparent glass. And I saw no temple
therein : for the Lord God Almighty, and the Lamb,
are the temple of iC It cannot be understood
literally ; there never was and never will be such a
city, literally taken, of gold, of pearls. All agree in
that. It is therefore to be understood figuratively,
and mystically, and spiritually. Something like it
is said by the prophet Isaiah, ch, liv. 11, 12.
Now the query is, Whether it be meant of heaven,
or of some future state of the church in this world ?
when Babylon shall be fallen, the Jews called, and
all the kingdoms of the earth be the kingdoms of
the Lord, and of his Christ.
I think of both, and that neither is to be excluded,
for as we say of grace and glory, — that grace is glory
begun ; and glory is grace perfected : so of this
city we say, — it is begun on earth, finished in heaven.
If I can prove it is not to be understood of heaven
only, that will serve my present purpose.
I prove it, 1. Because this city is the bride; the
Lamb's wife, v. 9. Now that is the church — not tri-
umphant only, but militant.
2. Because it is the holy Jerusalem, v. 10. And
is not the gospel church so, even in this world ; the
Sion, the Israel, the Jerusalem of God ?
3. Because it is said to descend out of heave d,
V. 10. therefore it is not heaven ; for heaven doth
not descend out of heaven.
4. Because it is said. The kings of the earth do bria^
their ff lory and honour into it, v. 2. and the glory end
honour of the nations, v. 26. Now that cannot veil
be understood of heaven : therefore, of some future
state in this world when religion shall be uppermost,
and every thought brought into obedience. In like
manner it may be queried. Whether Matt. xxiv. io-
tend the destruction of Jerusalem, or the day of
judgment. I think both.
This is the city ; but what churches are in it ? How
many, and what are they called ? Hath this Jerusa-
lem no temple ? Yes : T/te Lord God Almighty, end
the Lamb, are the temple of it : the Lord God and tkt
Lamb, that is, the Lord God which is the Lamb — as
John xvii. 3*-he is the temple.
This is true of heaven. There is no temple, bo
altar, there are no sacrifices, no ordinances, there:
God in Christ is all in all, 1 Cor. xt. 28.
It is true of all the future state of the cfanrches,
that there will be ordinances ; and so of their pre-
sent state, there are ordinances,— the word, sacra-
ments, prayer ; but the Lamb is the temple, Christ
the sou], of those ordinances.
DocT. That the Lord Jesus Christ, the Lamb, the
Lord God Almighty, is our temple, and is to be
so more and more.
Show, I. The further meaning of this by way of
explication.
II. The properties of this temple.
III. The use we are to make of it ; which is the
application.
I. I shall further explain tiie subject
Temple is a general word, and signifies a place of
worship, whatever it is that is worshipped in it, 1
Cor. viii. 10. — an idoTs temple, 2 Chron. xxvi. 7.
Some think it were more proper to call oar churches,
or other places of meeting for divine worship, tem-
ples, rather than churches. But the temple, pecu-
liarly so called, is the house or place of worship
built at Jerusalem by king Solomon, whereof we
read at large in 1 Kings vi. &c. It was one of the won-
ders of the world for state and magnificence. Wfaea
it was burnt, another was built, in Ezra*s time ; short
of that in outward glory, but beyond it, in that it had
Christ's personal presence, who taught in it. Hag.
ii. Now when I say, Jesus Christ is our temple, I
mean, that the temple of king Solomon was a type
of Christ, it was one of the shadows by which Christ
was signified. He is the substance. This will ap-
pear in the following particulars :
1. The temple was the place of the peculiar resi-
dence of God ; he dwelt there between the eheruhims^
2 Chron. vi. 1,2. There his glory did ehinefortK it
filled the house, 2 Chron. y. 14. It was called the
Shechinah, — He was so there, as he was no where else
WHAT CHRIST IS MADE TO BELIEVERS.
103
in the world besides. So Christ, he is the trae temple,
** In him dwelleth all the fulness of the Godhead
bodily,'' Col. ii. 9.— bodily — not in such a manner
as in the temple, but bodily — in a way far beyond it.
His conception was by the power of the Holy
Ghost over-shadowing the Virgin Mary, Luke i.
The name given him was Emanuel, God with
us ; God in our nature ; he thought it no robbery to
be equal with God, Phil. ii. 6, 7. He was God
manifest in the flesh, 1 Tim. iii. 16. If asked. What
think ye of Christ? who is he? Say — God manifest
in the flesh, God clothed with a body.
His endowments and perfections were all of them
divine ; his wisdom, power, holiness, 1 Cor. i. 24.
Col. ii. 3. What else was it but the power of God,
that wrought all the miracles that were wrought by
him, that raised not others only, but himself also,
from the dead? It was requisite it should be so;
both, that he might bear up under his sufferings, and
to give virtue and value to them. If the fulness of
the Godhead had not dwelt in him, he could not
have been a Saviour for us. We should adore this
wise contrivance.
2. The temple was the place of the people's pecu-
liar recourse to God. If any of them had at any time
any special business with him, thither they must
come, to the temple ; and there he promised he would
meet with them, and hear their prayers, and do fur
them as there should be occasion, 2 Chron. vii. 12 —
16. If they did not come to it, however, they must
look towards it. — Now our temple is Christ If you
have any of you, at any time, any thing to do with
God, you must go to him in Christ In Christ it is
that he will meet with you : no otherwise.
If you have done amiss and would be pardoned,
it must be only in and by Jesus Christ ; all your
repentings are nothing without him ; it is his blood
alone that makes atonement, 1 John i. 7. Rev. i. 5.
In the temple was the altar.
If you have done well and would be accepted, it
must be only in and by Jesus Christ, Eph. i. 6.
1 Pet. ii. 5. The Jews when they pray turn their
faces towards Jerusalem to this day, because of the
temple that was once there — as Daniel, Dan. vi. 10.
Compare 1 Kings viii. 28. So must we towards
Christ ; not the face of our bodies, no matter whether
eastward or westward, but — the faces of our minds
and souls, the face of our faith ; looking at him as
our advocate with the Father, as the great high
priest of our profession, as our altar, our temple,
our all. We do certainly lose our labour if we do
otherwise.
II. What are the properties of this temple ?
1. It is the only temple. There is none other be-
sides it. There were many synagogues, but only
one temple; '* so there is one God, and one mediator
between God and men, the man Christ Jesus,"
1 Tim. ii. 6. Saints and angels are no temples for
us, no mediators for us. The one temple was to be
to them their centre of unity, so should our one
Christ be to us, Eph. iv. 4—6.
2. It is the ordained temple ; set apart and con-
secrated by God, in his decree and purpose from all
eternity, to be so. '* For the law maketh men high
priests which have infirmity ; but the word of the
oath which was since the law, maketh the Son, who
is consecrated for evermore, Heb. vii. 28. consecrated^
Rom. iii. 25 — set forth. This decree and purpose of
his was declared and published in the fulness of
time, to the end that all might take notice of it,
especially when he raised Christ again from the
dead, Ps. ii. 7, 8. He said to the Jews, Destroy this
tempUy and in three days I will raise it up, John ii.
19 — meaning the temple of his body. This was the
great sign of his divine commission, John ii. 18. He
could give them no greater.
3. It is high and conspicuous, 1 Kings ix. 8. to
be seen afar off. When he died be was lifted up
upon the cross, John xii. 32, 33, When he went to
heaven he ascended up on high. When he comes
again, every eye shall see him. God hath not hid
him from us, but laid him open to us, that whosoever
will may come to him. — Cities of refuge were situate
on the tops of hills. Christ is also high in place
and pre eminence^
4. It is holy, and beautiful, and glorious. The
temple was called the beauty of holiness, Ps. xcvi.
9. To be sure Jesus Christ is so; absolutely,
infinitely, eternally holy.
The temple of his body was holy, as it had no
seeds of sickness in it, for we never read of any
thing ailing him. So in him was no sin, no dis-
orderly appetites, or desires, but all under rule. His
eye was never guilty of one sinful glance ; his tongue
never spake one idle word. Grace was poured into
his lips, Ps. xlv. 2. It was absolutely necessary it
should be so, for be was to be an offering for sin,
Heb. X. 10. And all offerings for sin were to be
without blemish. Lev. xxii. 19, 20. Heb. vii. 26.
The temple of his human soul was holy. He
received the Spirit without measure, was sanctified
throughout. There was in him no defect, no dark-
ness, no guile; all was pure, and holy, and without
spot. He was so in all his faculties ; his will was
perfectly complying with the will of his Fathcr.^It
is not so with us. In the temple there was the holy
place, and the most holy place, called the holy of
holies. Our temple is all most holy, the holy of
holies. None is holy as he is holy.
5. It is a living temple. Solomon's temple was a
dead thing, made of dead materials, but our temple
is a living temple.
Christ personal is so ; he was dead but he is alive,
and it is well for us that he is so.
Christ mystical is a living temple, that is, Christ
considered in union with all true believers ; he is a
lal
APPENDIX.
living foundation, and they are the living stones,
1 Pet. ii. 4, 5. And both together make a living
house, Eph. ii. 20—22.
6. It is a lasting temple. Solomon's temple was long
since laid waste ; so was Ezra's temple, not one stone
left upon another. But our temple abides for ever,
Heb. xiii. 8. It is not a tabernacle to be taken down.
III. The improvement
1. If Christ be our temple, then we should, upon
all occasions, rejoice in him, and make our boast of
him. The Jews did so of their temple, even to excess ;
though it was far short of ours, Jer. vii. 4. They
would not endure to hear any one speak against it ;
this was their quarrel with Stephen — " This man
ceaseth not to speak blasphemous words against this
holy place," Acts vi. 13, 14. with Paul, Acts xxi.
28. Nay, before them, with our Lord Jesus himself,
John ii. 19, 20. And have not we much more reason
to carry it in like manner towards our temple, the
blessed Jesus? Should we not boast of him, saying,
with holy David, Ps. Ixxiii. 25. Whom have I in
heaven but thee 7 and there is none upon earth that
I desire beside thee ! or with that other good man.
None but Christ, none but Christ. This is one
evidence of our being the circumcision, Phil. iil. 3.
as Paul was, Phil. iii. 7, 8. Can we endure to hear
him spoken against, his name dishonoured, his blood
and wounds blasphemed, by hideous oaths ? There
are great outcries for the church, the church, but
how Asw mind the temple, the temple, this temple.
The less others do, the more let us.
2. Then it concerns us all to get into this temple ;
not to rest in the outer court of profession, but to
press within the veil. The door into this temple is
faith, Acts, xiv. 27. When we receive the Lord Je-
sus, as be is offered to us upon gospel terms, in the
way of believing, we are brought into him, we have
union with him. He becomes ours, we become his.
Now inquire, I beseech you — Is this receiving work
done? Are ye in Christ Jesus? If so, there is no
condemnation, Rom. viii. 1. Joash was hid in the
temple, and secured there, and so escaped, 2 Kings
xi. 2. This temple of ours is a safe hiding place
from guilt and wrath. It is our city of refuge. O
refuse not this offer; say not, as Nehemiah, '* Who
is there that being as I am, would go into the temple
to save his life ? I will not go in,'' Neb. vi. 11.
3. All the worship we perform to God every day,
of what kind soever, must be in this temple. If it
be not temple worship, that is, if it be not offered up
in the name of Jesus Christ, it is worth nothing.
We must go about it in his strength, not in our
own ; for our strength is weakness, John xv. 5.
Compare Phil. iv. 13. There were two pillars in the
temple — ^Jachin and Boaz, 1 Kings vii. 21.
We must trust to his merit and mediation alone
for acceptation. If we pray, whether in the closet
alone, or in the family, or in the solemn assembly, it
must be with an eye to Christ Turn your faces towards
this temple. If so, we have a promise, John xvi. ^.
Else none. If so, we have an encouraging instance,
Ps. xviii. 6. Else none« — ^It is said, Israel " hath for-
gotten his Maker, and baildeth temples,*' Hos. viii.
14. So of many — they have other confidences — their
own merit.
4. Is Christ our temple, we most also reckon our*
selves his temple, and carry it accordingly, I Cor.
iii. 16. Even our very bodies, these poor, weak, frail
bodies of oars, are dignified and honoored with that
title, 1 Cor. vi. 19. Now temples most be kept for
him whose temples they are, for his ose and service.
Then glorify God, I Cor. vi. 20. 2 Cor. vL 16, 17.
Temples must not be defiled, buyers and sellers most
be whipped out of these temples, that is, the world,
lust, sin. How angry was Nehemiah : ** And I came
to Jerusalem, and understood of the evil that Eli-
ashib did for Tobiah, in preparing him a chamber in
the courts of the house of God. And it grieved me
sore ; therefore I cast forth all the household staff
of Tobiah out of the chamber,'' Neh. xiii. 7, 8. We
should do likewise : " Love not the world, neither
the things that are in the world. If any man love
the world, the love of the Father is not in him."
SERMON XXXVIII.
CHRIST IS OUR ARK.
Hebrews xi. 7.
By faith Noafi, being warned of God of things
seen as yetj moved with fear y prepared an ark.
There are three arks mentioned in the Scriptore,
and they had all some reference to Jesus Christ
1. Moses' ark, whereof we read in Exod. ii. 3. This
was a basket or coracle made of bulrushes, by means
whereof he escaped being drowned in the Egyptian
river. Our Lord Jesus Christ is to us that ark. Bj
him we are saved from being drowned forever in the
infernal lake, which bums with fire and brimstone.
2. God's ark, whereof we read in Exod. xxv. 10.
This was a chest or coffer of wood, covered with
gold, wherein the two tables of the law, written with
the finger of God, were kept ; a sign or token of the
special presence of God with that people. Where
the ark went, God went Our Lord Jesus Christ is
to OS that ark. By him the law was perfectly kept
for us ; and if we have him with us, we have God
with us as a reconciled Father.
3. Noah's ark, whereof we read in Gen. vi. 14 — 16.
This was a boat or ship, wherein Noah and his family
were all saved when the world was drowned. And
to this I especially ref«;r, when I say, the Lord Jesos
Christ is our ark. Of this the apostle here writes,
giving us a short account of the story, bow it
WHAT CHRIST IS MADE TO BELIEVERS.
106
By faith Noali^ heing warned of God of things not
teen a$ yet, moved with fear, prepared an arh.
DocT. Our Lord Jesus Christ is our ark.
He is that to us, and to all true belieYera, that
Noah's ark was to him, and to his family.
1 . There are several things wherein they agree ;
and,
2. Several things wherein they differ.
For the frit— They agree as follows :
1 . Noah's ark was of God's directing and ordain-
ing; he both appointed that it should be made, and
also gave particular instructions how he would have
it made, Gen. vi. 14, &c. It was no invention of
Noah's; had not God himself spoken to him about
it, it had never entered into either his head or heart.
Now whose invention was the sending of Christ to
redeem and save us, by suffering and dying for us ?
Was it ours ? No ; our heavenly Father himself, in
inOnite wisdom, contrived it for us. Job xxxiii. 24.
/ have found a ransom^ Ps. Ixxxix. 19, 20. I have
found — he seems to glory in it as his own invention.
The angels contrived it not for us, but the great God
himself. And how should this affect our hearts with
love and thankfulness. It did Noah's, no question,
that be that contrived heaven and earth how they
must be, and every creature belonging thereunto,
should so far debase himself, as to contrive a box
for Noah, to save him in. Lord, what is man ? Lord,
what am I ? might Noah say. And so must we. The
first inventor of some rare device or engine, usually
goes away with all the praise ; every one commends
him. Lo, here is a rare device indeed.
2. The appointing of the ark for Noah, was the
result of the world's sin. If the world had not been
so vile and wicked as it was, there had been no flood
to drown it. If there had not been a flood, there had
been no need of an ark to save Noah in. So here,
if the first Adam had not sinned, the second Adam
had not been revealed : he came to seek and to
save that which was lost. If we had not been lost,
he bad never left the heavenly world. The whole
need not the physician, but they that are sick. One
of the fathers calls the sin of Adam, Felix culpa
quae talem meruit habere redemptorem--il happy fault
which deserved to have such a Redeemer, Not that wc
arc, therefore, to think ever the better of sin, or to
harbour a good thought towards it, or concerning it
— either that or any other ; no, but the worse. By the
breadth of the plaister, you may judge of the length
and breadth of the wound. It was a great debt that
would not be paid without such a surety.
3. When the ark was ready prepared, Noah went
not in of himself, till the Lord was pleased to come
and call him, Gen. vii. I. Come thou — and then he
obeyed and went in, and the Lord shut him in. So
here, though there be a Christ given of God to re-
deem and save, a ransom provided, yet none are
actually redeemed and saved by him, but those only
to whom the Lord is pleased to give an effectual
call, Rom. viii. 90. Till he says. Come, thou man,
thou woman, thou by name, come thou into Christ,
we never stir a foot towards him, John vi. 45. As
it was with the Jews in Babylon, though a procla-
mation issued out, yet none moved but those *' whose
spirit God had raised to go up," Ezra i. 5. Or as
with Lazarus, though the stone was rolled away, yet
till Christ said. Come forth, he never stirred, Eph. ii.
1. Isa. Ixv. 1. Jesus saw Zaccheus, and invited
himself to his house, before Zaccheus saw him, Luke
xix. And have not we cause, as to ourselves, to
adore the free grace of God ? Then for shutting him
in, that was also God's own act and deed, for his
security and safety. He would not trust Noah to
shut himself in. So, *' we are kept by the power of
God through faith unto salvation," 1 Pet. i. 5. Phil,
i. 6. John X. 28, 29. Were our salvation in our own
keeping we should certainly lose it, as Adam did ;
therefore, see that sweet promise, and be comforted
in it, Jer. xxxii. 40. *' I will put my fear in their
hearts, that they shall not depart from me."
4. When God put Noah into the ark, and shut
him in, he did not leave him destitute. No, he pro-
vided comfortably for him.
He had the divine presence. It is not. Go thou, but.
Come thou, implying that himself meant to go along
with him, and to abide with him there, and to bear
him company. All that God puts into Christ shall be
sure of his blessed presence with them, at all times,
and in all conditions, Isa. xxvi. 20. " Come, my peo-
ple, enter thou into thy chambers." Perhaps alludipg
to this very passage: " When thou passest through the
waters, I will be with thee ; and through the rivers,
they shall not overflow thee : when thou walkest
through the fire thou shalt not be burned ; neither
shall the flame kindle upon thee," Isa. xliii. 2. " He
hath said, I will never leave thee, nor forsake thee,"
Heb. xiii. 6. Is not this matter of comfort to a
child of God ? It was so to Moses, Exod. xxxiii.
14, 15. " My presence shall go with thee, and
I will give thee rest. And he said unto him, If
thy presence go not with me, carry us not up
hence."
He had the benefit of a window ^ Gen. vi. 16.
For the conveying of light into it, else it had been
a dungeon to him, a cofiin, a grave ; it had been
called a darksome house. They that are in Christ
are enlightened with heavenly light, Eph. v. 8. God
opens the eyes of their minds. And,
For viewing the mighty works of God in the great
waters, and the sad desolations made thereby upon
the earth, especially the drowning of his obstinate
neighbours, that would not be persuaded : now he
might see them floating by thousands. It is good
for those who are in the ark, Christ, to be often
looking abroad, as through a window, into the
perishing world, where they may see both matter of
106
APPENDIX.
pity as to others ; and matter of praise as to them-
selves, John ziv. 22.
By that window it was that the dove went oat, and
hy the same was taken in again with the olive-
branch. They that are in Christ have a window
open heaven-wards, by which they send thither, in
prayers and supplications ; and by which they re-
ceive returns thence, in suitable supplies : that win-
dow is Christ himself.
He had food also convenient for him. Gen. vi. 21.
The ship was sufficiently victualled for the voyage,
though a year long. They that are in Christ, are
certainly well provided for; he himself is their meat
and drink, meat indeed, and drink indeed. '* They
that seek the Lord shall not want any good thing,"
Ps. xxxiv. 10.
6. All the while Noah was in the ark, the ark,
and he in it, was tossed to and fro with the winds
and waves ; yet still, as the waters swelled and pre-
vailed, the ark was lifted upwards towards heaven.
The saints of God, in this world, are exposed to
various trials, troubles, temptations, Isa. liv. 11. —
iosted with tempests ; — the ship was so in which the
disciples were, and yet Christ himSelf was with
them in it And as the ark lifted heavenward, so
we should be elevated towards heaven, weaned from
the world, and things below, raised upward to things
above, in our thoughts, affections, desires, hopes,
2 Cor. iv. 16—18. This benefit by their afflictions
makes them say with David, '* It is good for me,
that I have been afflicted," Ps. cxix. 71.
6. The ark was' a means of safety and preserva-
tion to Noah. Nay, it alone was so, and there was
no other. All that were in it escaped, all that were
out of it perished, though they climbed up to the top
of hills, and mountains, and high trees; though
they clung, as no question some did, to the sides of
the ark, all would not do, they were fetched thence,
and drowned notwithstanding. So here — there is no
Saviour but Christ Out of him there is no salva-
tion; in him there is no damnation. Acts iv. 12;
xvi. 30, 31. Rom. viii. 1. He is set forth, and there
is no other, to be the propitiation for sin. There is
only one sun of righteousness. There was only one
brazen serpent. There is only one mediator, one ad-
vocate. People may climb high in parts, gifts, pro-
fession, in freedom from common pollutions, in the
performance of external duties ; but all will not do,
unless they are in the ark, unless they are in Christ
Jesus. They may cling to him by a temporary faith,
but unless they are in him they will perish. It was,
methinks, saddest of all with the carpenter, who
helped to make the ark, to be shut out; — so it will
be for those preachers, who are the means of saving
others, but are not saved themselves.
7. They that were saved in the ark of Noah, were
but few, very few ; eight souls ; Noah and his wife,
and his three sons and their three wives. All the
rest of mankind, men, women, and children, wer»
all lost. In like manner, they that are in Christ are
but a remnant. Matt. vii. 14. Not many are in him
by external profession ; far the greater part of
the world are Jews, Turks, heathens. Amongst
those who are in him by external profession, very
few are effectually called, are truly such as thej
profess to be. There are abundance of hypocrites.
In the ark. of the eight, one was a Cham, whatever
the four wives were. Among the twelve apo5tl«.
one was a Judas. In the destruction of Sodom, onlr
Lot and his family escaped. Of six hundred then-
sand that came out of Egypt, but two entered the
land of Canaan. This should be no offence to q«.
nor occasion of stumbling. It is better to be in the
ark with a few; than to be drowned with the rr5t
for company. Do not ye think so? Won Id ye ddi
choose so? When the saved come all together, ihey
will be a great many. Let there be one the more for
thee this day, and another for thee. It is observ-
able, these eight saved ones in the ark, were all of
Noah's family, either bom in it, or married into it
We have a saying, It is good to be akin to land. Sdv
I, It is good to be akin to God's Noahs ; their kio-
dred often fare the better in this world for their
sakes, and sometimes in the other world, Luke xii.
Acts xvi. All the eternally saved are such, and oolj
such, as are of Christ's family, married to him, bars
of him. He is no ark to others, as to their e verlastiog
state. Should we not then forthwith flee into the ark '
For the second — ^T^ey differ as follows :
1. The ark was a dead thing ; made of dead ma-
terials, gopher- wood, pitched within and withoat ta
hold out water ; and when it had serted that prraeot
occasion, what went with it we know not; probablj
it rotted and became worm's-meat, as other ships
are used to do. But our ark is a living ark, ihe
same yesterday, and to-day , and for ever, with whom
is no variableness, neither shadow of turning ; so
everlasting, ever-abiding Saviour.
2. The saved in Noah's ark were bnt eight, and
all those eight were either men or women, not a
child among them. But in Christ, our ark, though
the saved are but few, they are many eights, and
amongst them not only some of both sexes, malf
and female, but some of all ages, old, and yooDg«
and little children.
3. The saved in Noah's ark escaped by a present
temporal death only ; they were not drowned in the
flood of waters as their neighbours were ; I meas,
the ark was no further instrumental of good to then.
But the saved in Christ Jesus are saved by him from
eternal misery, from the wrath that is to come, from
being burned in hell for ever. As for death temporal,
they have no exemption from it, of no kind, in bo
circumstances ; they die suddenly, even as otb^s.
a violent death, even as others ; but then let the kiod
and circumstanoes of their dying be what God
WHAT CHRIST IS MADE TO BELIEVERS.
107
pleases, they are safe beyond death. Lo, here is a
nonesuch ark.
Use 1. To yoa that hear me this day, I have three
things to beg of yoa, not for myself, but for your
own souls ; and they are the same three things that
Noah is said here to have done, to believe , to fear,
and to prepare,
(1.) To believe, not what I say, or what other men
say, but what the great God says, who cannot lie.
And what says he ? He says there is another flood
coming, another deluge ; a great one at the end of
time for certain ; besides, other little ones, that may
come, and how soon we know not.
He says there is an ark ready of his own prepar-
ing, and that ark is Christ, and whosoever will may
come, and be saved by him. Do ye believe this? If
not, ye make God a liar.
(2.) To fear and be afraid. Noah believed and
feared. Why should not we ? Fear what? The flood
threatened, death, judgment, the wrath to come.
Are not these things to be feared ? Fear, lest you be
found out of the ark ; graceless, Christless, Heb.
iv. 1. They that are in the ark, must not fear, Luke
xii. 32. Others must. The men of the old world
would neither believe nor fear, but went on ; and
what came of it ? Did they escape thereby ? *' The
flood came and destroyed them all," Luke xvii.
26—30.
We do believe, we do fear — Then,
(3.) Prepare — What? An ark ? We do not need ;
God hath prepared one. But prepare, that is, make
ready for this deluge, by getting into this ark of his
preparing, renouncing all other. Accept of him,
close with him, yield yourselves to him. Do it now,
to-day, while it is called to-day. You may go into
the ark, before ye stir hence to go homewards.
Use 2. A word to those of you that are in this ark.
Bless God ; it is the mercy of mercies ; let him
have the glory. Do ye think Noah was not deeply
affected — ^Why was I preserved and not such a
neighbour, Gen. viii. 20.
Labour to walk answerable to the mercy :
Cheerfully^-against base fears. If Christ be thine,
come what will, thou art safe.
Fruitfully — in all holiness, and new obedience,
as saved ones.
SERMON XXXIX.
CHRIST IS OUR ALTAR.
Hebrews xiii. 10.
We have an altar, whereof they have no right to eat
which serve the tabernacle.
By this altar we are to understand our Lord Jesus
Christy concerning whom the Christians may say.
they have him, they have him as their altar. As for
those that serve the tabernacle, that is, the obstinate
wicked Jews, that would adhere to Moses; and re-
tain still the ceremonial law, and the worship, and
the carnal ordinances thereof, either entirely alone,
and by itself, or in conjunction with gospel insti-
tutions, they have nothing to do with him, no right to
eat of him, that is, to partake of gospel privileges by
him.
DocT. That the Lord Jesns Christ is our altar ;
he is made of God to be so unto us ; we are to
call him by that name, and to own him as such.
Show, I. What kind of thing an altar is, and what
use it was for, and that Jesus Christ is of the same
use to us spiritually.
II. What are the peculiar properties of this altar,
which distinguish it from all other ordinances.
III. The application.
I. I am to show what an altar was, add that the
Lord Jesus is, spiritually, of the same use to ns.
An altar was like a square table, bigger or less,
according as it was made, to be used in worship.
There were altars of remembrance, Exod. xvii.
Josh. xxii. We read of altars which the heathen
had, and made use of in the worship of their idol
gods ; and of altars used in the worship of the true
God, Jehovah, blessed for ever.
The altars made use of in the worship of the true
God, were either occasional, or fixed.
The occasional altars were such as were suddenly
made, upon some particular occasion ; and when
that occasion was over, we hear no more of them.
Such was that which Noah reared when he came
out of the ark. The first we read of is in Gen. viii.
20. Abraham also, and Isaac, and Jacob, did all
rear altars, in the several places to which they
came in their travels. Gen. xii. 8 ; xiii. 18 ; xxvi.
25 ; XXXV. 6, 7. Still where they had a tent, God
had an altar, which we bring as an instance of the
antiquity of family worship — Among God's people,
there were family altars.
The fixed altars were those that were made after-
wards by God's own appointment ; two by Moses,
belonging to the tabernacle, and two by Solomon,
belonging to the temple : both for the same purpose,
only Solomon's were larger than those that Moses
made, because in Moses's time the people of God
were low and poor, and in straits in the wilderness,
but in Solomon's time, rich and full, and much more
numerous. Our altars should be as our circum-
stances are. The same measure of service will not
suflice when we are increased and advanced by God,
that might when we were low and poor. Of those to
whom much is given, more is required. See the
different sizes, in Exod. xxvii. 1. Compare it with
2 Chron. iv. 1. The one was five, the other twenty,
cubits square.
These fixed altars, both in Moses's time, and So
108
APPENDIX.
lomon's time, were two of different materials, and
for different use, and diversely placed.
There was one made of wood covered with brass,
to burn the beasts upon that were offered in sacri-
fice to God, which stood without doors in the courts.
There was another made of wood too, but covered
with gold to bum incense upon, which stood within
in the holy place. Now which of these is Christ ;
that is, by which of them was he typified and his
undertaking for us represented, as our Redeemer
and Saviour ? By both . He is our alone altar ; him-
self alone is that to us which both these altars were
to them.
1. He is our altar for sacrifice. In his djring for
us, he offered himself upon himself ; he was himself
the priest and the altar. There must be a sacrifice
offered, or else no atonement. The sacrifice of
bulls and goats, &c. would not do : then said he,
Lo, I come, Ps. xl. 6, 7. The Son of God himself
must be the sacrifice, no other could do. But who
will be the priest then, where is one suflScient to
manage this sacrifice ? Priests were to be mighty
men of valour, I will be priest myself, said he ; and
it was so. But where will an altar be had for the
purpose, sufficient to bear the weight of this sacri-
fice ? I myself, said he, will be the altar too ; and
he was so ; — sacrifice, priest, and altar, Heb. ix. 14.
Now this altar for sacrifice is to be considered,
(1.) In the matter of it That was wood, covered
with brass. Not wood outermost, for the fire would
have burnt it, but wood within ; brass without signi-
fying the two natures of Christ, his divine nature,
and his human nature. The brass of the divine na-
ture secured and safe-guarded the wood of the
human nature, else the fire of God's wrath had
consumed it ; and if so, no atonement could have
been made. This was the eternal Spirit, through
which HE offered hinuelf without spot to God, Heb.
ix. 14.
(2.) In the figure and form of it. It was exactly
four-square, as broad as it was long, and as long as
it was broad. By whose order was this ? Who ap-
pointed it so ? The great God himself. This signi-
fied the stability and permanency of his undertaking ;
the square figure is stedfast and stable ; Jesus Christ,
the same yesterday, to-day, and for ever, Heb. xiii. 8.
—a sure foundation.
(3.) In the placing of it. It stood without, in the
outward court ; noting, the sufferings of Christ to be
here below in this world. Here it was that he gave
himself to death, even the death of the cross. Or
else, noting the particular place of his dying, which
was without the gate, Heb. xiii. 12. Now this altar,
and this sacrifice on it, is all the hope we have for
reconciliation with God. He alone is our propiti-
ation, 1 John ii. 2. God hath set him forth to be so,
Rom. iii. 25. And, therefore, to him we roust betake
ourselves, upon all occasions, trusting to bis merit
and righteousness alone for peace and pardon: it
is impossible we should have it any other way.
2. He is our altar also for incense, in his interced-
ing for us. Note—
The matter of it — ^wood covered with gold ; not
with brass as the other, but with gold, pore gold-
signifying the two natures of Christ, in both which
he makes intercession, as God-man ; hence with
authority, — *' Father, J will that they also, wboo
thou hast given me, be vrith me where I am ; that
they may behold my glory,*' John xvii. 24.
Note— He is now a golden Christ, a glorified Re-
deemer. Heaven makes all gold that conies thither.
There was a crown over the altar of incense. Ob-
serve,
The form of it : this as the other was fonr-square,
Heb. vii. 25. ** He ever liveth to make intercession."
Compare Exod. iii. 2. Notice also.
The place of it, ic^'Mtii, not without ; in heaven,
not on earth ; in God's immediate presence, before
the mercy-seat There it is that his blood cries, and
his merits cry — not from the ground, as Abel's, Heb.
xii. not in humiliation but in exaltation, Zech. vi. IS.
Hence we may take occasion,
(1.) To adore the infinite wisdom and free grace
of God the Father, in contriving such a way of re-
demption for us, and in performing that contriv-
ance. He himself appointed the altar ; he himself
appointed the Saviour, 1 Cor. i. 90. " Made vnt^ us
of God wisdom, righteousness, sanctificatioo, and
redemption."
(2.) To examine ourselves, what interest we have
in this oblation, in this intercession, in this dooble
altar. Is it ours? Can we say we have an altar!
The way to know it is by inquiring what use we make
of it. They only have interest in it that make aae of
it every day, in every thing, — ^for pardon for what we
do amiss, for acceptation of what we do well. Many
have none, nor desire none. Many have snch as
they should not, ** Israel is an empty vine, he bring-
eth forth fruit unto himself: according to the mul-
titude of his fruit he hath increased the altars ; ac-
cording to the goodness of his land they hare made
goodly images. Their heart is divided ; now shall
they be found faulty : he shall break dovm their
altars, he shall spoil their images,** Hos. x. I, 2.
" I have written to him the great things of my lav,
but they were counted as a strange thing," Hos.
viii. 12.
(3.) To exhort, by all means, to acquaint your-
selves with this altar ; to know Christ Jesns the
Lord, as your only atonement, and only adTOcate ; to
fly to him as snch, I John ii. 1, 2.
Further, concerning these altars, note,
1. It is said of each of them. They had four horns,
one at each corner — for ornament, and for use.
The use was double. To hind the saerijiee t;
The beast, from a principle of self-preservation, wu
WHAT CHRIST IS MADE TO BELIEVERS.
109
loth to die ; they were forced to bind him, Ps. cxviii.
27. There were no need of cords to bind the bless-
ed Jesus ; he gave himself, / am he. That which
bound him was his Father's will and his own incli-
nation, his love to poor sinners. The call is to us,
to bind all our sacrifices to the horns of this altar.
So we must, or there will be no acceptance, 1 Pet
11.5.
For guilty malefactors to take hold of: as Joab, 1
Kings ii. 28. Adonijah, 1 Kings i. 50, 51. When
we have sinned, what else have we to take hold of?
He alone is our city of refuge. The horns were four,
pointing to the four corners of tlie world, east, west,
north, and south. Our Lord Jesus is a universal
Saviour, to all nations and people. Whosoever will
may come, Isa. Iv. I. Rev. zxii. 17. There are no
rails about this altar.
2. It is said, the altar did sanctify the gift^ Matt
xxiii. 19.
How sanctify it ?
By being offered there in due circumstances, by a
right priest, in a right manner ; the g^ft received a
kind of adherent holiness from the altar. Whereas
before it was a common beast, like the rest of the
flock or fold ; now it became hallowed, it had a
peculiar worth and value put upon it The Lord
did own it as his, and accept of it for atonement.
So Christ, by his merit and mediation, sanctifies all
our gifts, puts a worth and value on them before
God. As they come from us they are worth nothing,
Eph. i. 6. Therefore, in all our performances, as we
must look to him as our alone temple, so wo must
present all upon him as our alone altar, 1 Pet ii. 5.
Heb. xiii. 15. The voice from heaven testified.
Matt. iii. 17 ; xvii. 5. *' In whom" — not only with
whom — " I am well pleased.''
3. They that served at the altar did eat of the altar ;
— others have no right to eat. But we have ; we that
hold fast our profession stedfast. Compare 1 Cor.
ix. 13 ; X. 18. When a beast was offered, unless
it were a burnt-offering, wherein God had all, God
had one part, the priests another, and the offerer
another. Some think they are called peace-offerings
because all these three did agree peaceably so to
divide.
The offerer with his part did make a feast for his
friends, and they did eat together.
The priest with his part maintained his family.
God's part was burnt upon the altar.
^ow our altar is Christ: the same is also our
sacrifice. Of him we have all a right to eat, and
may each of us take our part in him, and be refreshed
and nourished by him if we will. But multitudes
ivill not eat, thatis» will not believe in him ; for eat-
ing is believing, John vi. 53, M. By faith we make
his death, and sufferings, and resurrection, and in-
Thia illustrioua prelate was promoted to a bishopric in 1490,
tercession our own, applying it to ourselves as we
do the meat when we eat it. To this we invite all,
but most make excuses. Matt. xxii. O, be yet per-
suaded. Consider, all other things are not food for
you, Isa. iv. 1, 2. This is excellent food, none in the
world fare better, than those that eat of this altar.
It is most excellent fare, and great plenty of it. This
is true also of the Lord's supper, in the nature and
design of it ; it is a feast upon a sacrifice. Christ
is not sacrificed there, as the papists say, who there-
fore call it the sacrament of the altar, and him a
prop priest that administers it He was sacrificed
once for all ; (awhile ago, to symbolize with them,
some would needs have the communion table in
churches set altar-wise ;) but there he feasts his family
and friends upon the sacrifice, that is, his body and
blood, and they are welcome. Cant v. I. But mul-
titudes refuse to be his guests. They choose rather
to serve the tabernacle, nay worse, to serve their
sins, their humours, their prejudices. They will
repent it one day. — ^The Jews prefer Moses, therefore
as yet they have no right to eat. — As the nncircum-
cised had no right to the passover, so the unbaptissed
have none to the supper.
II. What are the peculiar properties of this altar?
1. It is the alone altar; besides it there is no
other. Saints and angels are no altars for us ; our
own righteousness is not ; nay, God's mercy, out of
Christ, is not. None but Christ, none but Christ.
2. It is the appointed altar, appointed of the Fa-
ther. He reared it, therefore there is ground of
hope that he will accept us, if we come to him in
this way, which is his own way. — Jeroboam's altar
and Ahaz*s altar were their own, not God's, therefore
they were rejected.
3. It is a living altar. Other altars, as temples,
were dead things, made of dead materials ; but this
lives, and lives for ever.
4. It is a lasting altar ; after it there is to be no
other. It needs no repairing, as other altars do.
III. The application.
Exhortation to all ; to renounce all other, and to make
Christ alone your altar, that is, in all your addresses
to God to look at him alone for acceptance, Col. iii.
17. '^ And there was given me a reed like unto a rod :
and the angel stood, saying. Rise, and measure the
temple of God, and the altar, and them that worship
therein. But the court which is without the temple
leave out, and measure it not ; for it is given unto
the Gentiles: and the holy city shall they tread
under foot forty and two months," Rcv.^xi. 1,2.
Bishop Usher* expounds this of two sorts of people
bearing the Christian name. Some that worship in
the outer court And some in the temple ; at the
altar : that is, some in the spirit rejoicing in Christ
Jesus ; others, in a formal, slighty, Christless way.
and in iflK was made Archbishop of Annagh. He died in 165ft.
no
APPENDIX.
— These are left out, to be trodden onder foot by
the Gentiles ; others are measured, to be the Lord's
marked, sealed, saved remnant. — O then see to
this.
SERMON XL.
CHRIST IS OUR ALL.
Colo SSI ANS iii. 11. latter part.
But Cltrist is all^ and in all.
You have had an account of thirty-nine things,
which Jesus Christ is made of God to us — founda-
tion, food, root, raiment, head, hope, refuge, right-
eousness, light, life, peace, passover, portion, pro-
pitiation, freedom, fountain, wisdom, way, ensign,
example, door, dew, sun, shield, strength,song, born,
honour, sanctification, supply, resurrection, redemp-
tion, lesson, ladder, truth, treasure, temple, ark, and
altar. Now, to what purpose is it to multiply more
particulars ? I am this day, from this text, to show
you, he is our all ; or, as the apostle expresses it,
our all in all. Twice, and but twice, is this phrase
found in all the Bible ; here, and in 1 Cor. xv. 28.
Here, it is spoken of Christ, what he is in this world ;
there, of God the Father, what he will be to us in
theother world,— our complete happiness alone, with-
out any other person or thing to help. — And the
one follows upon the other. If Christ be all in all
with us now, the Father will be all in all to us to
eternity;— else not.
DocT. That Jesus Christ is a Christian's all, or,
his all in all.
There are two other Scripture phrases to the same
purpose, — The root of the matter. Job xix. 28. and
The one thing needful, Luke x. 42. He alone is
sufficient, himself without any other, to make us
happy, and without him nothing else can do it.
What is a sick man's all in all ? A physician. — A
condemned man's? A pardon. — A captive's? A ran-
som.— A hungry man's? Food. — A thirsty man's?
Drink.— A man's in debt? A surety. — ^This, in all
respects, is our condition, and all this be is to us.
Show, I. Wherein Jesus Christ is all in all.
II. What we learn from it.
I. Wherein is the Lord Jesus Christ all in all ? He
is so to all persons— whether Jew, Greek, Barbarian ;
no advantage, no disadvantage. Arc they in Christ,
learned or unlearned, it is all alike. And he is so in
all things.
1. In respect of the benefits we receive from him,
and by him, and through him.
(1.) Jesus Christ is all in all in election, Eph. 1.4.
He hath chosen us in him, in him as our head. The
free grace and love of God is the bead of election.
God did, therefore, choose as, because be did lof€
us ; and he did therefore love ns, because be would
love us. No other reason can be given, John iii. 16.
Deut. vii. 7, 8. But the head of the elect is Christ.
God the Father gave them to him to be his bod>,
and him to them to be their head. But for him, and
his undertaking for us, there had been no such
thing as electing of us.
We are chosen to be conformed to him^ Rom. Tiii.
29. that being made partakers of his image and like-
ness, we might be loved of the Father. There is
reason, therefore, to love him above all.
(2.) He is all in all in creation. But for him the
world had never been ; we ourselves had neTer been.
We owe our being to him, John i. 3. Heb. i. 2.
Young men arfe exhorted, Eccl. xii. 1 . to remember
their Crealor— their Creator is Jesus Christ. We are
all exhorted, I Pet. iv. 19. to commit our son Is to
him as unto a faithful Creator. Having made them,
he will look after them.
(3.) He is all in all in providences ; nniversaJ, to
all ; special, to his church ; particular, to ourselves,
John T. 22. He alone hath the ordering of all events
that are concerning us. What pleases him, that he
doth. If he be for us, it matters not who is against us.
(4.) He is all in all in redemption. He alone is
the Redeemer, and there is no other but he ; be paid
the price alone ; there are no joint purchasers witli
him, for the satisfying of God's justice. He fought
the field alone with the devil, whose captives we were,
and by destroying him, he rescued us, I Tim. ii. a
(6.) He is all in all in conversion. When the ful-
ness of time is come that a poor soul is to be broaght
home to GtMi, whose work is it, who manages it !
Not the man himself for himself. How shcmld be ?
He is dead in trespasses and sins. Not the minister;
he is the tool, the instrument, I Cor. iiL 6, 7. It is
only the blessed Jesus, by his Holy Spirit. He is
all in all in the work of conviction, and illumina-
tion, and humiliation ; he opens the ^es, and he
softens the heart, taking the stone away, and turn-
ing it into flesh.
(6.) He is all in all in justification. Who was
ever justified without him ? His rigbteoosDess is it
alone wherein we appear before God — are acquitted,
accepted. There is not a sin pardoned but for his racnt
sake. His name is the Lord our riphiecwuness, Jer.
xxiii. 6. 1 Cor. i. 30 — ^he Is mtide righteousness. Tbe
quarrel between us and God is taken ap by bim
alone; he is our peace, and be our propitiatios,
and he our advocate, i John ii. 2.
Sure, faith is all in all, Rom. t. 1.
If there were no Christ, there would be no faitb.
(7.) He is all in all in consolation. The Spirit
who is the comforter, is of his sending, John xiv.
16 — 18. And how doth the Spirit comfort, hot br
telling the soul that Christ is ours. Say that, sod
you say enough.
WHAT CHRIST IS MADE TO BELIEVERS.
Ill
(8.) He is all in all in presenralion, Jude I. Wc
are not our own preservers, neither do we presen'e
one another. He alone keeps us, keeps usfromfail-
inff. Judo 24. from falling away; from being
tempted, from being overcome by temptation. Peter's
faith had certainly failed, but for his praying for
him, Luke xxii. 30, 31.
(9.) He is all in all for teaching. He is the best
teacher, John iii. 2. Mlitt. xi. 29.
(10.) He is all in all for strength. If he be our arm,
for doing— our back, for bearing — we can do, we can
bear, all things.
01-) He is all in all at death. There is no dying
safely without him, without an interest in him. Wc
shall certainly perish in that Jordan if he do not
part the waters, and make a lane for us to go
through, Ps. xxiii. 4. Never fear to look death in
the face, if Christ be thine. There is no dying
comfortably without him. It is he alone that takes
the sting out, I Cor. xv. 55, 56. This is the cordial of
cordials in a dying hour. '' The blood of Jesus
Christ cleanseth us from all sin," (1 John i. 7.) says
one good man ; " There is, therefore, now no condem-
nation to them which are in Christ Jesus, who walk
not after the flesh but after the Spirit," (Rom. viii.
1 .) says another. Even those that will not own him
for their all in all living, will acknowledge him so
dying : then, None but Christ, none but Christ.
(12.) He will be all in all at judgment. That is
all in all to a man then, that will appear for him, and
plead his cause, and bring him off. Now> that the
blessed Jesus doth for those who are his.
He is the judge ; the absolution must come out of
his mouth.
He is the advocate, to plead on our behalf. — This
is one of those for whom I shed my blood ; be hath
loved me and owned me, and now I will love him,
and own him.
He is our plea also ; our best plea, our only plea.
What canst thou say, sinner, why sentence of con-
demnation should not pass upon thee ? This I have
to say, Christ hath died for me, yea, rather, is risen
again. But so will every one say : what proof is
there of this I I have accepted of htm, believed in
him, yielded myself to him, so have not others. Now
if this must be our plea then, let it be our plea now,
renouncing all others.
(13.) He will be all in all to eternity. What is
the heaven of heaven but to be with Jesus ? Phil. i.
33. — in the vision and fruition of him, to behold his
glory, and to partake with him in it ? For this he
prayed, John xvii. 24. As if he himself could not
be well there without us. To be sure we cannot
without him.
2. In respect of duty to be done to him. As he
alone is our Alpha, the beginning, the first, from
* If you know Christ it is enough, if you are igborant of other
tliingiL— If you are unacquainted with Chriafc, it b nothing if you
whom all comes ; so he alone is our Omega, the
last, to whom all tends.
(I.) He is all in all to be known. Paul thought
him so, and tells us as much for our imitation, I
Cor. ii. 2. Phil. iii. 8—10. The understanding part
of a man can find no solid satisfaction in the study
of any thing else without him, but in him it is
abundantly to be found.
'* Si Christum noscis, satis est si csetera nescis.
Si Christum nescis, nihil est si caetera noscis."*^
** In whom are hid all the treasures of wisdom
and knowledge," Col. ii. 3. that is, not only as the
subject, with whom it is, but as the object, about
whom it is, conversant.
(2.) He is all in all to be chosen. He is not
only the truest truth, but the best good. Nothing we
can name is so worthy of our choice as he is. Crea-
tures are, all of them, jointly and severally, but par-
tial good : each one of them good for someone thing
and no more ; food will not clothe us ; clothes will
not feed us ; but, lo, here is a universal good, good
for every thing. Is not this the Christ ? All in all
for food ; all in all for clothing.
(3.) He is all in all to be loved. It is one of the
titles that the spouse gives him in the book of Can-
ticles, c/i. i. 7. O thou whom my toul loveth ! and
David, Fs. 1 xxiii. 25. There arc many persons and
many things that our love is closing with, and run-
ning out upon, but I dare say none of them all de-
serves it as the blessed Jesus doth. There is no
danger of thy over-loving him. — Love him with all
thy heart, soul, mind, might, and he deserves it,
both upon the account of his loveliness in him-
self, and his lovingness to us, Ps. xlv. 2. 1 John iv.
19.
(4.) He is all in all to be desired. It is one of the
names given him, The desire of all nations, Hag. ii.
7. that is, worthy to be desired by all ; though actu-
ally desired but by very few. What say ye bre>
thren, is your desire towards him ? But what kind
of desire is it ? Warm desire ; hearty, lively desire ;
like that of the hunted stag after the water-brooks,
or the gaping earth after the rain ? Can ye say, with
the church, " The desire of our soul is to thy name,
and to the remembrance of thee?" Isa. xxvi. 8.
There is good reason why it should be so.
(5.) He is all in all to be delighted in, Phil. iii.
3. He is to be made our song, the head, the glad-
ness, of our joy. Rejoice wc may in the good things
that God gives us ; he is angry if we do not, Deut.
xxviii. 47. but it must be with trembling, Ps. ii.
11. There is no trembling required here ; we may
let forth the utmost strength of our souls when wc
are solacing ourselves in him.
(6.) He is all in all to be trusted. As the strength
know every thing else.
112
APPENDIX.
of joy may be laid oat on him, so the strength of
faith and hope ; and therefore of joy, because of
faith and hope. He never failed any that put their
trust in him, for he ia faithful and true ; in him all
the promises of God are yea, and in him amen, 2
Cor. i. 20. He is all in all in the promises. Take any
one, either concerning the life that now is, or that
Mrhicb is to come, and act faith upon it, according
as it is, and try if it do not prove as I say.
(7.) He is all in all to be thought on. He is the
most excellent, lovely, amiable, sweet, comfortable
object that our thoughts can possibly expatiate upon.
" How precious," says the Psalmist, •* are thy
thoughts unto me, O God," Ps. cxxxix. 17. The
covetous man's money is all In all with him, to
employ his thoughts about; the ambitious man's
honour, and the sweet of it, as Haman ; and the vo-
luptuous man's sports and recreations; but the
godly man says of Christ — He is my all in all.
(8.) He is all in all to be followed, as our pattern
for imitation. We have before us a whole cloud of
witnesses, but none like Christ, to be absolutely
rested in, as a pattern, and sampler. He is a copy
without a blot, Eph. v. 1, 2. Heb. xii. 2.
(9.) He is all in all to be preached, 2 Cor. iv. 5.
And certainly it is the best preaching, the most
affecting, the most edifying, the most saving. To
read or hear a sermon, by a Christian minister, be-
fore a Christian congregation, and Christ not once
named from the beginning to the end, how absurd is
it ! And yet too many such there are ! Tell it not in
Gath. How unlike herein to blessed Paul, who did
breathe Christ in all his sermons.
(10.) He is all in all in the Scriptures. When you
take your Bibles in hand to read a chapter, and have
read it, reflect when yon have done ; and say. What
is there of Christ here ? He is the treasure in that
field, the marrow in that bone, the manna in that
dew, the diamond in that ring, the milk in that
breast, John v. 39.
(11.) He is all in all in the sacraments. What is
baptism without Christ? An insignificant ceremony ;
a laver without water. His blood for justification,
and his Spirit for sanctification, are the main in
that ordinance, 1 Pet. iii. 21. What is the Lord's
supper without Christ? A table without meat, or
drink. O take heed of Christless sacraments, not
only the bread of the Lord, but the Lord the bread,
should we press after.
(12.) He is all in all in sabbaths. The day is his,
it bears his name ; and yet how many come and go,
and Christ is not once thought of.
(13.) He is all in all in praying. A Christless
prayer is of as little worth as any of the other. As
when we pray in our own strength, and not by the
help of the Spirit of the Son ; — ^and when we rely upon
any thing but him, and his merit, and mediation ;
either for acceptance, or an answer.
II. What improvement are we to make of ik\*
subject ?
1. For discovery. Here is a mark whereby to trr
ourselves — What think ye of Christ ?
2. For reproof and admonition — ^to fliose to wboia
Jesus Christ is nothing at all.
3. For exhortation to all — to learn him — to Hie
on him.
SERMON XLI.
CHRIST IS OUR ALL. (Continned.}
CoL. iii. 11. latter part.
Christ ii all, attd in all.
My brethren, it is now about eleven months sidmI
began to show you what Jesus Christ is made of God
to us in forty particulars. Some who were here thea
and since, are gone now into etemitj, while we an
yet alive before the Lord, within bearing of this joy-
ful sound. That which the whole rans into, as die
sum total, is this— That Jesus Christ is oar all in ail
Prove this, and there needs no more proving. lis-
prove this, and we improve all. Now to prove it
was the work of the last, to improve it ia to be tbe
work of this, sabbath.
The improvement we are to make, by way of infer-
ence from all that hath been said, is this :
I. It should put us upon solemn and aenoas self-
examination. And I am glad it proves to be a sa-
crament day, because of the suitableness of that doty
by way of preparation for that ordinance, 1 Cor. xi.
28. I hope you have done it already, for fear of the
worst : if not, do it yet. For this once, shall / do
it ? Shall 7 put the question, and will yon make the
answer ? not outwardly, with the voice, but inwardly,
in your own consciences, as before the Lord. We
shall be examined for certain shortly, in anotber
manner, by another examiner. Doing it well nov
may prevent doing it then, for *' if we would jodf^
ourselves, we should not be judged,'' 1 Cor. xi. 31.
The thing to be inquired after is, — ^Whether Jesos
Chnst be our all or no, our all in all ? Would you
know ? Look within. Inquire,
1 . Have ye renounced all other things for joor
all, and have ye received him to be yoar all. TliL«
must be ; God hath so ordered it. The terms are
so laid ; there is no remedy. If we look for any otli«r
we must seek another gospel. Now,
Is the renouncing act done ? Have ye seen every
thing else, besides Christ, to be so far from beiiif
likely to make an all for you, that it is even jost
nothing at all ? and, therefore, have ye disowned,
disclaimed it, saying, This is no portion for me. bo
propitiation for me, and so of the rest ? Three thiop
WHAT CHRIST IS MADE TO BELIEVERS.
113
are to be thas renounced — the de^i], the world, and
the flesh ; likewise, oar sins — oor own righteous-
ness— and all oor worldly possession. Away with
them. Two of these, the two first, God doth call
for ; and the third we must be willing to part with,
if he should ; else, how can Christ be said to be t>ur
all?
Is the receiving act done ? Have ye heartily closed
with the gospel offer, and taken Christ as your
all ? I do not mean in word and tongue only, for
that will not do, but in deed and truth, inwardly,
heartily ? The hand is faith, John i. 12. I do not ask
whether it were not a trembling hand, whether it
were not done with some difficulty, as a thing against
the grain ; but whether it be done, really and truly
done?
2. It may be known by the value we put upon
him, and by the daily use we make of him.
That which is our all we esteem and prize above any
thing else, let it be what it will. It is uppermost
with us ; it hath the pre-eminence. Now what say
ye, brethren ? Is Christ uppermost with you ? Hath
he in all things the pre-eminence? Col. i. 18. I
have often showed you there is reason he should.
He best deserves it, Ps. xlv. 2. It is the Father'^
will he should have it, John v. 23. And, if he shafl
not be uppermost, he will be nothing. Either he
will be in the throne or not at all. It is said there
was a motion made in the senate at Rome, that
Jesos Christ might be taken in among the rest of
their gods ; answer was made, No : because if he
were one he must be all ; they must put away all
the rest ; he would be partner with none of them.
The poor, low, mean thoughts that many people have
of Christ, is a clear argument that he is far from
being their all ; they heed him not, neither his
friendship nor his fellowship.
That which is our all we make use of daily, upon all
occasions wherein it may be advantageous to us, A
potion, a balsam, a friend, we so use. If we want any
thing, our trust is to it, our reliance is on it. Now
is Christ made use of by us daily, as our foundation
to build on, our food to feed on, our refuge to flee
to, our righteousness to rest in, our wisdom to guide
us, our way to walk in, our lesson to learn, our lad-
der to climb by, our temple to look towards when we
pray, our treasure to have recourse to when we want
any thing, our ark to run into when the deluge
threatens, our altar to offer all our gifts on? If he
be not all this to us, who is, what is ? We must
have it somewhere. It is all one to have no Christ,
as to make no use of him.
3. It may be known by our concernedness for him,
and carriage towards him.
Concernedness for him. That which is a man*s all
he is careful to keep, cautious not to lose, Job ii. 4.
The reason is, because his life is his all ; when that
is gone, all is gone with him. Now is Christ our
life ? Shall skin for skin, or skin after skin, and all
we have, go for him, to get him, to keep him ? What
is his name, and honour, and glory, and gospel, and
day, and book, and people, and ordinances to us ?
Are they all precious, more precious than thousands
of gold and silver? If it go well with them, can we
rejoice, and grieve if it be otherwise ? It was so with
David, as to ordinances, Ps. Ixxxiv. 10. and as to
his church and people, Ps. cxxxvii. 5, 6. Never
call Christ thy all unless this be so. It may be known
also by our
Carriage towards him. That which is a man's all
he loves, delights in, 'is pleased and satisfied with.
Is it so with thy soul towards Christ? Ps. Ixxiii. 25.
Dost thou love him above all ? Are thy desires to-
wards him, thy delight in him? Is he the head, the
gladness, of thy joy ? Dost thou see him to be enough
for thee, and canst thou say, " O God, thou art my
God ; early will I seek thee : my soul thirsteth for
thee, my flesh longeth for thee— to see thy power and
glory. My soul shall be satisfied as with marrow
and fatness," Ps. Ixiii. 1, 2, 5. — satisfied ; None but
Christ, none but Christ. Now by these marks we
may try, if we will be faithful to our souls, whether
Christ be made all this to us, or no, in these forty
things which ye have heard of; that is, whether we
be in Christ Jesus, 1 Cor. i. 30. — whether we be true
believers ; whether we be for heaven or no ? I be-
seech yon, be not unwilling to come to the touch-
stone : once well done and it is done for ever.
II. Here is ground for sharp reproof to those to
whom other things are all in all, and Christ is no-
tliing at all.
Are there any such ? Certainly there are. But are
there any such here ? I wish there may not be. Why,
who are they ? They are of several sorts.
1. With the Jews to this day Moses is all in all.
They are altogether for the ceremonial law, not be-
lieving that the Messiah is come, and hath put an
end to it. Their condition is sad, John viii. 24. It
is our duty to pity and pray for them. There were,
it seems, among the Christians, some that were for
both Christ and Moses too ; but that would not do.
Gal. V. 2 — 4. Those among ourselves with whom a
pompous worship is all in all, are too like them.
2. With the papists, in matters of faith, the church
is all in all. They believe as the church believes,
though what that is they know hot. They practise
as the church enjoins, without inquiring— is it agree-
able to the mind and will of him that is the King of
the church ? All for the mother, no matter for the
Father : The temple of the Lord, The temple of the
Lord, The temple of the Lord, are these, Jer. vii. 4.
When Christ sent forth his apostles, their commis-
sion was not. Go teach what the church commands,
but what Jesus commands. There are those who
please themselves with drinking healths to the
church.
114
APPENDIX.
3. With the same people, in matters of devotion,
the Virgin Mary is all in all. They go on pilgrimage
to her shrines ; they vow to her ; pray to her. For
one chapel and altar that Christ hath, she hath
twenty, forty. For one Pater noster there are
ten Ave Maiy*s. They call her, qaeen of heaven,
gate of glory, fountain of mercy, mother of all grace ;
their saviourcss, mediatress, advocatress. In the
Psalm where God and Lord is, they put Lady, and
apply all the passages to her blasphemously ; our
Lady's psalter. They call to her to command her
Son to do what they would have him to do. We
are told, at Diep, in Normandy, there is an image of
our Lady with a rod in her hand, to correct her Son
if he refused her.
4. With the same people, in matters of power and
supremacy, St. Peter is all in all. The popes call
themselves the successors of St. Peter. If in any
thing, it is in denying his Master, and in cutting
off the ear of Malchus with his sword. Their
church lands they call the patrimony of St. Peter ;
they count him the rock upon which their church is
built, as if he were the foundation, not Christ. God
deliver me from that church that is so founded.
When the time of its fall comes, it will appear it
was sand-built, not rock*built.
5. With some the light within is all in all. It is so
For guidance and direction. As it dictates they
say we are to do ; without trying by the written word,
whereas — ** To the law and to the testimony ; if
they speak not according to this word, it is because
there is no tight in them,*' Isa. viii. 20. Time hath
been, said Paul, ** I verily thought with myself that
I ought to do many things contrary to the name of
Jesus of Nazareth," Acts xxvi. 9. — and it is said, it
shall be again, John xvi. 2. Also,
For justification and salvation. Some have said
they expect it not by a Christ crucified at Jerusalem,
but by obedience to the light within. By which I
am well assured they will never have it. Acts iv. 12.
We deny not a light within, but we deny its suffi-
ciency in these two things.
6. With some, and those too many, their own
righteousness is all in all. The merit of their own
performances, what they are, have, do, suffer ; their
prayers, tears, alms-deeds, their innocency, and
freedom from common pollutions that are in the
world through lust, as the Pharisee, Luke xviii.
These are the things they trust too ; at least, in con-
junction and copartnership with Christ. These
with a little, to eke, from God's mercy, and Christ's
merit — as the old ignorant Jews, Rom. x. 3. No ;
if this were so, how is Christ all in all ? See the
mind that Paul was of, and be like-minded ; '' But
what things were gain to me, those I counted loss
for Christ. Yea, doubtless, and I count all things
but loss for the excellency of the knowledge of
Christ Jesus my Lord: for whom I have suffered
the loss of all things, and do count them but duns,
that I may win Christ, and be found in him," Phil,
iii. 7—9.
7. With some carnal pleasures and sensnal de-
lights are all in all. Let them have their fill with
these, and they have enough. Wine, and music, and
dancing, and mirth,and jollity ; sports, and pastimes,
and recreations ; horses, and hounds, and hawks, and
whores; these their hearts are upon — rioting sad
drunkenness, (Rom. xiii.) making provision for t^
flesh, to fulfil the lusts thereof. — And will this do?
In sober sadness tell me, canst thon think thou ait
made and maintained for such a purpose? EccLxi.
9. Jam. V. 1,6.
8. With some worldly wealth is all in all. Let
them have money enough, and land enough ; aad
much good may others have with God, and Christ and
heaven, with grace enough, and glory enoagfa.
Poor creature, what a miserable choice dost thoa
make! Prov. xxiii. 5, 1 Tim. vi. 9, 10, 17. See a
sad instance of the consequences of this folly. Lake
xii. 16—21.
9. With some a thing called reputation is all in
all. To have a name amongst men, especially great
men ; to be in honour and power, and to have prefer-
ment. They will sell God and their aouls to com-
pass it, as one of the popes did to be pope. And
what a vain, poor, empty thing is this when they have
it — a puff, a bubble ! How uncertain ! of how short
continuance ! how many ways exposed !
10. With some, in one word, self is all in all.
The great idol of the world is loving self, and seek-
ing self, and pleasing self, and applaading self,
Phil. ii. 21. O let us all take warning, and look to
it. Our first lesson in Christ's school, is to deny self,
Luke ix. 23.
III. Then suffer, I beseech you, a serions word of
exhortation ; it is to you all, without exception, one
or other :
1. To make Christ, Christ, I say, and Christ alone,
your all in all.
If you make him so to yourselves, it is the best
evidence you can have, that God hath made him so
to you. Make him so by a cordial and speedy
closing with him, accepting of him as your founda-
tion, food, root Remember the forty things yon
have heard explained. I hope you will, though
preached to you in a despised bam ; nay, a bam
which has been cursed and cursed again by such as
pass by ; but, the curse causeless shall not come.
Teach them your children, and when they have
learned them, explain them to them as well as yoa
can. It will be a means to increase yoar own know-
ledge. God will make it so, Matt. xxv. 29.
Your baptismal vow binds you to it Into what
are ye baptized ? Was it not into Christ ? And did
ye not put on Christ? Gal. iii. 27. A Christian, and
Christless ! how sad it is ! A Christian, and Christ
WHAT CHRIST IS MADE TO BELIEVERS.
115
nothing to bim ! Is it so with Mahometans ? — with
papists? Is the pope notbiog to them?
If Christ be not all in all with yon, he will be
nothing at all to yon — for jnstification, salvation.
If Christ be not all in all with you, you are no-
thing at all to God ; only as sounding brass, and a
tinkling cymbal ; — ^your praying is nothing, your
repenting is nothing.
2. To walk as those that ha?e made Christ their
all.
Circumspectly, watchfully. Learn Paul's lesson —
" To me to live is Christ, and to die is g^n," Phil,
i. 21. *' Whatsoever ye do, in word or deed, do all
in the name of the Lord Jesus, giving thanks to God
and the Father by him," Col. iii.'lT. Pray, repent,
deny yourselves, give alms, suffer reproof; all in
his name, strength, merit.
Comfortably, cheerfully. There is cause. Thou
art a happy man. All is thine if Christ be thy all ;
'* Although the fig-tree shall not blossom, neither
shall fruit be in the yines : the labour of the olive
shall fail, and the fields shall yield no meat ; the
flock shall be cut off from the fold, and there shall
be no herd in the stalls : yet I will rejoice in the
Lord, I will joy in the God of my salvation, Hab.
iii. 17, 18. " Christ is all, and in all."
THE END.
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